Skip to main content

Full text of "A collection of sermons upon several occasions"

See other formats

:i !'. 



^ «* * m ° ksica < *~ 




Collection of Puritan Literature. 

Division >^/ ^— -*^-» - 




~» ~3~* «-! 


O F 



Several Occafions. 


Prjefidencof StMarie Jldagdalen College in Oxford. 


Printed by W. Hall, for 7$: %/fc* , and 
7(zV: DrfTtf, MDCLXXI". 





BEfore the Lord Major, Court of Alder- 
men, and Common Council of the City 
of London, at St. Pauls Church, upon 
the firft Sunday after his Majefties Re- 
ftauration, 1660. 

Before the Honourable the Houfe of Com- 
mons in Parliament Aflembled, at St, Mar- 
garets Church Wejiminjler, upon the 29. day 
of May, being the Anniverfary Day of the 
King and Kingdoms Reftauration, 1661. 

Before the Right Honourable the Houfe of 
Lords, at the Abhy Church of Wetfminjler, 
upon a Solemn day of Humiliation, occa- 
fioned by the Great Rain in June and July, 

Before the King at Whitehall, upon the Wednef- 
day- Monthly Fart, when the Pertilencc de- 
creafed, but yet continued, As did alfo the 
War with the French and Dutch, 1665. 

a 2 Before 














Before the Clergy of England in Convocation 
Aflembledj at S. Tauls Church, touching 
the Power of the Church in a National 
Synod j 1 66 1. 

Before the Univerfity, at St. Maries Church 
in Ox/<WjConcerning the Rights of the Civil 
Magiftrate 3 and efpecially otthe Supreme 5 
upon the opening of the Term 3 1664. 

Before the King at Whitehall, upon Candlemas 
Day, 1661. 

Before the Univerfity, upon Aft- Sunday- 
Morning, at St. Maries Church in Oxford, 
touching the Ufefulnefs & Neceflity of Hu- 
man Learnings &c. 1664. 

Before the King at White- Hall, in Vindication 
of our Church againft the Novelties of 
Rome. 1662. To which is added, in this Edition, 

A Parsenefis to the Reader touching the Sermon 
going before* and the Difcourfe which fol- 
lows after otRomes pretended Infallibility. 

Before a Rural Congregation ,, at the Funeral of 
Edward Teyto of Chejierton in Warwickshire 
Efquire, 1659. 


Englands Seafon 




St. PAUL'S Church, LONDON: 


Next following His 

Sacred Maiefties 

M. DC. LX. 

ChritUan Reader, 

THat what I committed the other day to the 
ears of Many, I now jo Juddawly expofe 
to the eyes of Ml, as 1 dare not pretend to 
dcferVe thy Thanhs , fo I conceive I cannot juslly 
incurr thy cenfure. Ftfr it is 'not in complyance 
with my peculiar inclinations , ( which of 
themfehts are well kjiown to be fuffciently 
averfe , from any farther publication of {ingle 
Sermons,) but partly to tcf if y my Obedience to 
the commands of fome Learned and pious Friends, 
partly to frujirate the ill-meant whifpers of fome 
unlearn- d and peeDifl? Enemies. HoW fan 
I was \rom a dsfign euher to pleafe or to provoke 
either this or that part of the Congregation , ^fnd 
how probably dejtrous to profic both^ I leaVethem 
both to pafje a 'judgement , not by any one 
parr, but by alkogechcr. // would no doubt ha% 
been greiVOUStl me, tofuffr the contumlirs of 
Men for preaching Loyalt v, and Love, avd R t 
formation of Life, a tender care of weak Bre- 
thren 3 and a Chriflian Forbearance ofonQ a- 
nother , if I had not thought $ it an happy lot, to 
jujfer owjht for Hts fake, who indur'd (for mine) 

A 2 fuch 



John 7. 12. 
John 8 34. 
John 3. 20. 


To the Chriftian Reader. 

fuch contradiction of finners againft himfelfe; ! 
fome affirming, he was a good Man , and others 
faying, Nay, but he deceiveth the People. 

If fome are yet fo devotedly the Servants of i 
Siiijtfj to hate me for bringing them (unwares) j 
into the \ight,becaufetbe Light hath reproved j 
their evill deeds, it cannot be from any hurtlul- 
nth either in Me, or in the light, but from their 
own fore eyesjhat their eyes are hurt. When Men 
are exafperated with Lenitives, and throwthem- 
j ehes into Paroxyfmes, after all our Pacifick and 
motf ^/nodynous applications, we ouvbt not fur e 
to thinly the vvorfe but rather the better of our 
Prsfcripuons. That Chnft Himfelfe could do no 
miracles amongft the Menot his own Country 
was only the Fault of their prejudk:e,W unbcleif. 
'That the heat harden's clay, is from the unto- 
wardnefs of the clay; For if it were wax, the heat 
would melt it. Jfyr is the fault in the Sun, but in 
the Dunghill^ tfce more he fhine's on it, the worfe 
it fmell's. 

I kjiow that thofe Lovers of publicly Difcord 
(whom my endeavours to recorcile have made out- 
ragious) as they are few in pint of Number, jo 
in point of Quality they are of fnallef Confiderati- 
on. And I kriow there are many mo ft wvtihy per Ions 

To the Chriftian Reader. 

whom the Virulence of mine enemies hatb made 
my triends. So that fl were fud\ous fa promote 
mine own interei^ and did not Very much pref err 
tb? confederation of their amendment, I jhou/dnot 
vulure (as now I ft) all) to fue for whilst I 
*m. injur 'd. But fill remembnnq what itis 3 to 
which atthrifiians we are appointed., or as Soul- 
diets markt our, and that we are bound to follow 
our leader, (even the Captain of our falvation 
who was perfected through luffenngS,) IJhall 
cheerfully (iriVe to approve my feif as a minifter 
of God , by honour and dishonour* by evill re- 
port, and good report, as a deceiver, and yet 
ktxue;I will blefle, being calumniated, Jlnd being 
| wrong d above meafure, / lrzV/intreat. The more 
it Jeems to be impofjible, to vp in the inventors of 
j e\ill things to reconcileablenejs of Spirit, the more 
1 Willi labour fonts Attainment. For I will never 
ccafe to pray, that by that power full convincing 
Spirit , which lYilleth the raging of the 
lea, aridthemadnefsof the Pex>ple 3 ir* maybe 
knit together in one mind, and in one judgment; 
the prefent time of our proiperity may froV: 
the Seat >n for i ur Amendment, W t harm oflife^ 
t\)itall bitterneffe, and wrath, and anger, and 
clamor, and evillfpeaking, may be put away 


I/C7VT0 KH/xl- 

3-*. I Thef. 
3.3 That no 
man fl)iuld be 
moved by 
theft «$. fli- 
cs •, for jour 
felves J^novo 
that n>e axe 
Hcb. 2. io. 
2 Cor. 6> 4. 
1 Cor. 4. 13. 

pt)Cltt TtST» 

It i. Si Oil. 

Rom, 1, $c r 

1 Cor, 1,1c, 
Eph, 4. jV, 

To the Chriftian Reader. 


from us with all malice; and that as members of 
one Body, whereof Chrifl Jefus is the Head^ we 
may each of us indeaVour ( in our federal stations) 
rokeep the Unity of the Spirit in the bond of 

That this was really the intent of the Following 
Sermon'^ the later part of the Sermon, will make 
apparent. For what was fpoken in reflection upon the 
darknefle of the nighty was only premij ed as a Foyl 
to commend the Day. And as a thim without which 
I could not make an impartial parallel between the 
Text and t^Time. Befidesih&t in the method of 
healing wounds , {which a flatterer may palliate^ 
but cannot Cure 5 ) there is as charitable an ufe both 
of the Probe and the Abfterfive,, as there can pofji- 
bly be of the Oyl and Balfam. The Decollati- 
on 0/ Gods Anointed, (which was fo fan a Dei- 
cide 3 as he was one of thofe Gods who fhall dye 
like men,} had been declared by the Parliament 
(before I made my ftridtures on it) to haue been a 
moft horrid and hideous Murder. And if my cen - 
fors did not thinhjhey had once offended 5 they would 
not be candidates {as they are)foraT{oyal Pardon. 
It being fonaturall for a pardons include and 
connotate an oiTence^kit unleffe we were confeious 
ofhavinghimd, we could not fincerely ask^ God 


forgivenefTe. J am not able to ask^Jsfor what 1 
baVcfaid in the following Sermon, tending to Loy- 
alty and Union, and the ertablifhmenc of both 
upon the onlyfure Bafts ofimpartiall Repentance 
and felf- revenge, untill I am able to be convinced 
of Urifmcerity in my ayine at fo good rftfEnd, or 
of unlawful b/efte in the means which lharoe us d 
for its attainment, jtnd therefore that which I 
be^from the Chrillian Reader, is not the favour 
ofa^xt\d\\ y but the ]ufticz of an unpaflionate 
and unby ailed perufall of all that follows. 





of LIFE. 

ROM. XIII. xii. 

The night is far f pent, the day is at band : let us 
therefore cajl off the worlds of darkjiejs, and let 
us put on the armour of light. 

TO make you fee how the Text is exaft- 
lv J unable to the Time, ( as well to the 
Time when 'twas written, as to the 
Time wherein 'tis read,) Ic will be needful 
to entertain you with two fuch Preliminary 
Gbjervables, as without which it is impoffi- 
ble to come at the meaning of the words. Arid 
vet the true meaning muft be attain'd, as 
well in their Rational, and Hifloncal, as in 
their Literal Importance, before I can handle 
t^ena as I ouM, without injuflice to the Apo- 
jile, or Apply them as I defer e y without de- 
frauding tne Con relation. 

Full thciij yee are to t?kean efpecial notice.. 
That in the lpace of fourty y.ars after the 
Crucifying of Jefus, there was to happen 

B amoneft 


* Matth. 24, 


* Matth. 24. 

* SeeDo&or 

(of blcffcd 
upon the 
place, and 
the Texts 
by him re- 
ferred to. 

amongft the Jews a famous day of Difcrimi- 
nation, wherein * one wm to be taken, and ano- 
ther left. The cruel and the incredulous were 
to be utterly dejlroyd, But the persecuted Be- 
lievers to be remarkably preferred from that 
Deftruttion. Preferred, not only from that 
deluge of Judgments, like *Noah in the Jrh^ but 
from the mischievous defions of the Mofaical Ze- 
lots,by whom they could tf^r be forgiven their 
having been Lyw/ unto their Lord. Which fa- 
mous day of Discrimination , as the Scriptures 
have expreiTed in thofe fublimer forts ot Veri- 
pbrajis, [The Kingdome of HeaVen, the coming of 
Cbnfiy the end of all things, and the conclujion of 
the dge{\ fo in reipedt of one part, that of de- 
liverance unto the Faithful, we find it exprefled 
in other places, by &n\»>« to*?*** The T\edemp- 
tion drawing neer, *<*&*> The Seafon, **&&> * The 
Day, *cwT»ei«, Jh e Deliverance^ which Delive- 
rance being nearer at the writing of this Epijile, 
! than when they had firft embraced the £hri- 
ftian Faith, is therefore the rather introduced 
with [an «n™ «■» x*^r,] a confideration of the time • 
and that as an Argument, or Mlettive, whereby 
to win them to the duties of this whole Chapter-, 
which Duties, that they concern us as we are 


for Reformation of Life. 

men of thefe Times j and relating in particular 
to our now happy revolution, I forelee an oc- 
cafion to fhew anon. 

As this is the firji T recognition, (o it natu- 
rally affords me aneafie pallage into the fe- 
cond. For our Apoftle having oblervcd CCr- 
tzinfpots in the Chrijiians which dwelt at Rome, 
their being invelloped at once with a double 
dark>ie(s y as well of their doings, as of thtixfuf 
ferings, no lels afleep in fin, than benighted with 
T>erjecution£omcs early to them in this Epijlle • 
and here endeavours to awake them, not onely 
with a Call^ but a Reafon for it. Becaufe the 
night do's now begin to be lefs and lefs dark, he 
tells them it is fit they be lefs and lefs drowx,ie. 
In the next words before my Text, we have an 
Apoftolical ********** ( the very thing that in 
Englijh we ufe to call the Cock-crow,) whereby 
he tells the guilty jleepers, 'tis more than time 
that they awake. And the T\eafon which he 
gives them is very cogent; *» •& iyy>'*w» for now 
is our fahation nearer than when we blieVed. 
Tnat is to fay in plainer term*, our delive- 
rance at prefent is more approaching, than when 
we were newly Chrijliamz^d. It is better with 
us now, than when we were Zoophytes in the 

B 2 Church. 



Church. But to acquaint them the more di- 
ftindtly how late it is that he awakes them ; 
The Night (faith he) is far, [pent, and the Dff is 
at hand • (that is) the time of Perfccution is now 
well o'Ver, and the day of Deliverance begins to 
dawn. At the Tyrant Tiberius* our Sun was 
fet ; At the other Tyrant ^ 'tis more than 
midnight : Do bat wait for Vefpafian, and you 
will find it break of Day. 

Nor does the Di^Lnt Apoftle meerly awake 
them out oijleep, but aifo defires that they will 
rife^ and inrtrudts them in the method aow to 
make ready. Tney are to leave'ofl; 
their chamber-Robes, anl make tiiem fit to go 
abroad 5 to caft away their Bed cloaths y as only 
fuitable to the Night 5 and to appear iu iuch 
habits, as are agreeable to the Day, 

Let ns therefore caji off the works of Darknefs, 
and let us put on the drmour of Light. 

For a man to Breach on this Text, no more 
is needful than to explain it. The Text it felt 
being a Sermon, as full, and pithy, as it is (hort. 
[The Nkht is far f pent y and the Day is at hand •] 
There is *»•>. the double VoB/me. [ Let us 
therefore cafi vjf, and let us therefore put on •"] 
There is */>«'*> the double life. 


for Fijorr^ation of Life. 

The words, apparelling the nv.wr, have both 
number, and meajure ; and die matter it ft If- is as 
(full of wfl^ik t rom both together it is pQvious 
toobferve three things in this mighty Preacher • 
His Lo^ic^, his Rhetorjfk 3 and his LiVimty. 

We nave his Ltgirj^ in the Illative [Therefore] 
which is a rote of Jroumcntation, giving the 
JW* of an Ewf/yww 3 though not thejww. And 
yet the form is implied yylth more advantage 
than liexpreji. The -Night i?> far fpent • There- 
fore night-works and darkne's muftgoaway. 
The Day is at hand j Therefore Light mud be 
welcome to ns. 

We have his Rhctorick, in the Figures , of 
which the wlwle is wWe j^?. For befides the 
IfocuLi; and Horrtjotelcuta of the Text, (that is) 
the cpmnefs of the Members 5 and Mufical 
Cadence of every Clauje • w r e fee the Mtia\-hors 
in the Period are juft as many as the Members. 
The firil is borrowed from Darknefs $ thefe- 
cond from the D.^ ; and both in JUujwi to two 
things more which are very dittany to wit our 
Armour, and our Apparel. And yet the whole is 
Zt\ Allegory, mo I artificially cirryed on. For 
as he begins his hoi) 77^ with the jwfo of frou* 
bleand^ rfecution^ [ohzfoutsit up too with the 



In Allcgoria 
eft hoc, ut 
quo in gene- 
re incipias, 
eodem defi- 
tia fit tur- 

*Verf. 13. 

Eph.$. 8. 

light of Peace. Nay> befides all theft, the Text 
affords us three figures more. Three (I fay in kind } 
but fix in number. Here is zfinqje Anaphora, a 
double Epanodos, and no lefs than a threefold An- 
tithefis, by which the terms of the /<*jj claujes 
(and there are tlW Terms in each) are thus op- 
pos'd to one another- Darknefs, to Light j Works* 
to Armour ; and cajling off, to putting on. 

After the Logick, and the Bhetonck, obferve 
the Divinity of the Apollle ; to which his //rf 
is but the Handmaid, and made toferDe. Here 
is d feafonable Advertifment, and a moft ufeful 
Inference. And ^d!> of thefe is twofold, exactly 
looking one on another 5 even Z$face anfwersface in 
a perfect Mirroir. Gbferve how the /^r is 
rtrongly infore'd out of tht'fermer. Sirce the 
night of our fufferings is now far f pent, what have 
we to do with the wigfcf of fin .* Andfince the 
day of our deliverance is hard at hand , what 
fhoul 1 we do but * walkhonejlly as in the day ? 
The fftgfo of Errour and Lif order is now well 
over- i^f 71* therefore caft off the works ofdarkjiefs. 
The ^jv of Mercy and Bejlauration begins to 
da\vn • Lrt t# therefore put on the armour of light. 
Le?: us * walk'm the li^ht, as becomes children of 
the light. Let our light io fbine before G^ and 

for Information of Life. 

men, that Men may fee our good works, and 
God reward them. That men may fee our good 
works, and glorify God in this prejent world j 
thatGW may fee our good works, and glorify 
Us in the world to come. Thus we fee S. Pauls 
Divinity, and way of Teaching. 

It is indeed a whole Body of his praBical Divi- 
nity, however Jummd up in fofmall zSyftem. 
For the whole Duty of at hrijiian do's Confitt in 
ttW ffciwgj ; firft ( by way of privation) in cajiing 
off the worlds of Darkjiefs, in denying ungodlmefs^ 
and worldly lufis j next (,by way of Jcquifition) 
in putting on th" armour of light ; living fberly, 
righteoufly, and vjdly in this prefent world. Tit. 2. 
12. For fo the Apoftle explains himfelf in the 
two Verfes after my Text, Letiuwalkhoneflly, 
04 in the Day. And how mud that be ? firtt he 
tells us in tfte JQgatiVe, Not in rioting and drun- 
kgnnefs -not in chambering and wantonnefs, not in 
Jtrife and -envying, not in any of thole things 
which were yellcrday forbid by his Majcjiies 
excellent Proclamation ; (for thefe are feme of 
the workj of darkpejs, the very worft ufe that men 
can make of a Deliverance,) next he tells us in 
the Affirmative, It mufl be by putting on the Lord 
Jeftu Chnjl j By flicking clofe to his Trecepts, 


8 | ENGLAND'S Seafon 

and taking a copy from his example ; by having 
a fellowjhip with his deaths and a conformity to his 
fufferings \ For ffct* is here meant by the Jrmour 
of Light. 

And each of thefe is improved by three main 
circumftances. Firil by the mionoi the one 
with the other ; they are not fet with a disjun- 
ttive-j that we may take which we pleafe^ fLec 
us call off, O; let us put on] as if the one would 
ferve turn without the other j But tied together 
with a copulative [Lee us caft off, And Jet us 
put on 3 ] neither of them mull go alone. VVe 
ihnd obliged to do them both by indiipenfable 
neoeiTity ; nor mu. L we \ainlv flacter our (elves 
that Salvation is to be had upon eafier terms. 
Secondly by the inforcement of s both together, 
from the feaforable conjuncture of our affairs. 
For Becaufc the Night is far [pent, we mui\ di- 
*x> /? our ielves of ■ darkjtefs $ And Becw.fe the 
Day is at hard, we muft apparel our ielves with 
li^h'U Thirdly by the o.dn in which thek duties 
are to be dune. We muft not put on the Ar- 
mour, Before *ve cafl off the Works ; But ceaie 
from d'jhonrfly in the fir ft place, andtalk oi pod- 
line] s in the jecord. For a < (W/>> KnaVe is a f^- 
ttadilhon in Jid}So % The *»*•*«*« hath the Pre- 
, cedency 3 

for 'Reformation of Life 

cedency, we mull: begin with cajiing off what- 
ever is contrary to Virtue ; And then Comes ill 

the «ji™^$* t we mu(l proceed to thr putting on 
whatever is oppofitc to vice. We mud rot hope 
to ferve two Majiers, (which our Saviour ce Is 
us is impoflible, and which yet hath been the 
project of fome years paft 3 ) erecting a Church 
for the one, and alfo a Chappel for the other • 
But firft of all we mull abhor 3 and for fake our 
Mammon, that fo we may rationally endeavour 
to cleave with ficdfajlnefs unto God. 

Thus ye fee how the Text is ravel I'd out 
into Particulars. And were I not really fome- 
what afraid to fpend too much of my time in 
a nicer Divifion, I would prefently wind up all 
into three great Bottoms. Whereof the firjl 
would provide againft Hypocrifie , the jeeond 
againft Indifferency, the third ZZ^wAS. fainting, as 
alfo againft Trccrajlination. And when Provi- 
sion (hall have been made for thefefour things, 
not only Zeal, and Sincerity, but alfo dif patch 
ill our amendment, and perfeverance unto the end • 
I know not what can be wanting either to fa- 
tisfie the T«#, or to Edifie the Souls of a 

But before I come to handle the ufeful In- 
___ C ference 




Luk€4« 2i« 


ference of the Apoftle, (which to do, will be 
the bufinefs of more than ewe or two Sermons) 
the time does prompt me to make Advantage of 
his moft feaJonaUe Advertijment, out of which 
he does fitly deduce his Inference, So opportune 
is the Adrontifment, as well to theje, as thofe 
Times, that I may fay in the very lawucwe 
(though not in the very Jenfe) of our Ble led 
Saviour, This day is this Scripture fulfilled in cur 
Ears. For, 

We have had both our Jews, and our Gno- 
fiicks too ; and are in the higheft degree of hope, 
to be rid of Both. Not (I hope) by their de- 
fimtfion, (like that alluded to in my Text) but 
by their happy converfion, and union with us. 
For mutual love, as well as loyalty, is the thing 
that this Chapter does chiefly aim at. It prefleth 
earneilly for loyalty ^ from the firfi verfe unto 
the eighth. And as earneQly for love, from the 
■eighth verfe unto the end. By unavoidable im- 
plication, it preffech for love throughout the 
whole, but moft exprejly, and on purpofe, in no 
lefs than four verfes, to wit, the eight, the ninth, 
the tenths and the thirteenth. We muft not ln- 
fult over our Enemies, though we ought to give 
thanks for their dij "appointment. The nobleft 


for Reformation of Life, 


benefit of a Conqurjl, is the opportunity to oblige, 
Bejoyce not (faith Solomon] when thine enemy f\l- 
L tb, nor let thine heart be glad when he jlumbleth, 
Irji the Lerd fee it, and it difpleafe him, and he 
turn away his wrath from him, Prov. 24.17. From 
whence it is obvious to collect, That to Infult 
over our Emmies, may doThem good ; but all 
that We can get by it 3 is God's difpleajure. The 
greateft care is to be taken in the prefent daw- 
ningofom day, that it be not overcafl: with an 
urter dtrkpejs. VVe have already had a long and 
a tedious nighty (though not fo long as the Jpofles 
by twenty years,) a Night of for row, and oppref- 
fion j a Night of dif order , and confufion ; a Night 
of ivnorance, and err our ", a Night of errour in 
judgment, and practice too ; To furnme up all, 
we have been feiz'd with a night of fuffering, 
which we had drawn over our felves by a »*gfcf 
of fen. 

It is fo far from wy; purpofe^to make or nvWew 
the wounds of any, that you will fee, (before 
we part) I do intend nothing but paling. Put 
I mul\ make an applitation 3 as well of the Night, 
as of the Day 5 or elle the parallel expected will 
be imperffl. And as 'tis reckon'd the greateft 
happinejs, to be able to fay, we have been mifer- 

C 2 able ; 



— Haec olim 



* i Pet. i. 

* Cappado- 
ces> (inquic 
Strabo) ;r$>tj- 

fZiUOtL/jSfjOt TT 

tn\ia f hgixt 



1.12. p.540. 


able j ("yea^ St. Gregory boldly call'd it an happy 
fin^ which gave occafion to fuch a Remedy as the 
coming oiChrifl into the world:) fo 'twill be ufe- 
full to reflect upon the darky?] s of the mo ht, 
which (by the blefiing of God) is fo very far 
fpent, the better to relijh the injoyment of the 
glorious day which is now at hand. To recount 
what wehavefujferd, is no more than to con- 
flder how much we are able to forgive j and for 
how manifold a deliver -ance it now Concerns us 
to be thankful. 

When we were dull, and in the dark, and 
knew not the Happinefs we injoy'd, whi/(l we 
in joy'd it ; when we could not comport with fo 
hard a le(fon, as the * fubmitting eur f elves for the 
Lords fake 3 whether to the Kinv, as Supream, or un~ 
to GoVernours, asfent by him, and whether thofe 
chat were fent, were Ecclefiajtical , or Civil ; 
when it feemed to us a Paradox, that 'tis the li- 
berty of the Subjetf to live in fubjeflion unto the 
Law, and therefore in loyalty unto him, whom to 
obey for Confcience fake, is the happieji free- 
dom ; I fay when this Lefforr would not other- 
wife be learnt s God fent us to School to a Civil 
War 1 the fevered Preceptor^, by which poor 
Scholars could be injirutted. So it was call'd by 


for T\e formation of Life. 


*7huc)did s, 0«©- **#***, ^ violent ScbooU-\l£?$*; v 
majier} and luch we found it by fad experience. | '?^^ {1 
tor it rkidly tawht us through the mouth of the »«^«rf 
angry Cannon, and gave us ternole admonitions \ fr«&j"M- 
upon the point of tr.ejword. *A lyingffirit went 
forth into the mouth of the Prophets, Infpiring the 
* mean<jl of the people to aftjdt Dominion over 
the nmhtiefi j and never ceafing to blow the 
coals, which they had kindled within the Bram- 
ble, until they law it had devoured the lofty 
Cedar. A Church forfooth was to be fwept, 
(but with the Beefom of deftruftionf) though the 
belt Reformed in all the world ; and becaufe the 
very Beefom was the uncleanef thing in it, it 
could not choofe but be the fouler for being 
fwept. Nay., all the foundations of the earth did 
prcftntly grow out of courfe. In the whole body of 
the Kwodome, there was little to be ieen jpi\t 
wounds and bruifes. For our Politick C hiruroions 
did fo follow the Letter (in oppofition to the 
Senfe) of the Poets Rule 3 as to have taken eft 
moft of the joundejt members, which were * incu- *- 
table indeed, by being fakltlefs. Before the e~' 
murdering of the Kiw, who was the Head of 
our Common Mother, they garbl'd both the 
Univerfities, which were the Eyes. This was 


* Tfa. 14 23. 

t&'liii Tflt <*\- 
XciT£,<a, K) Tiff 

7V £f» && T0?C 
T 3-|\at{, OTAV 

Tk* T0\aȣ;V, 

JS <A<t rtou t«- 
y'mt r in rf 
rioMTM* Tl- 

/zi»». Po'.yb. 
1.6. p. 458. 

ntc rcci- 



TO <ft TT)7 <£&.• 

the wit of their Impiety, firft to pluck out her 
9^ that fo (lie might not/ee them cut vjfhei 
bead. They did not only (like Mates) cruelly 
bite their Mothers Breaft, But (like Nero) rip 
up her Bowels. Not only (like Tarqmnius) jam- 
ma papaVera amputare, lopp off the chieftains 
of the Nation, but (like Procrujles) cut off the 
feet too. The publick calamities were exten- 
ded, from him that fate upon the Throne jlo him 
that laboured at the Plough And, if we extend 
our confederation to the preparednefs of their 
minds 9 had all that were faithful in the land had 
no more than one Neck, thofe Caligula's I allude 
to had cut it offzt one Blow. Nay, in one fenfe 
at leaft, I may fay they did it. For the Head of 
the Parliament is declared by Law to be the 
King j and the Parliament (we know) is a kind 
of $ whole Station Epitomized. And fo to cut off 
the King, was to behead the ^Parliament ; which, 
what was it in effect, frut to cut the very throat 
of the Hnglijh j^Qition } Now if we c^nfider 
the Involution, by which we all are tranfported 
with joy, and wonder, and do compare it with 
every part of that Politick* wheel, (that •*««&*«*, 
nfarttsu as Polybius calls it, ) with which this d*/- 
<rrrfcd and glorious Kingdome hath been both 


for Reformation of Life. 


tortured^ and turned round • we cannot but hope 
that many thoufands have found (o good an ef- 
j fedl of their lace Collyrium, that they are not ££ 
I only quick r, but finder jv hied than i heretofore j ! *£j 
|and do make fuch levere cxpollulations with MTH *' ; 
j themfelves, as not to need any other Ccnfors. 

iXctfjifiaLM £ 

/uox.ojt rtxt 

%7T -An <7WV, 

«c/3Jayx} x ti 69 K & tTI3L * * ^"A* 0X © tT '*» •— — tots to »-\»j9\j^ <ruwa3-gfi£o^ov stoih *c*yjc, 
$J/y*c, >$f *.ia.Su.3(A*c %mt *» ^>n>T«-3- *£*»/,$ ay 7r<i'Mv tt/o>i AjTrirUu % //oraf^or' «u>t« rio\ir«av 
«K*tty x.\a»77c fltuTJi ipJetmt OiVoio^uia, *a:r' «v (aC u$%>\h x, //t-S-iszt7«i, x) fl-aMr «; «'s/ta xctT«F- 

T* t« x^Tic no\*T«^. Polyb. Megalop. 1.6^.456,457, 458. 

With how vail an expenfe of bloody ar.d r^- 

fcience, and as well of the public^., as private 

i Treafure, did we ^j the fad Prhiledge of pay- 

I * n S dftrfments, and Excife ? How much jams 

we were at, to purchafe the means of our being 

Miferable ? V V hat a do did we keep, to find 

out a way to our undoing ? we felt an eminent 

Decay 7 of Publick Honour, as well as Trade ; a 

Decay of Rtligion, becaufe of Unity ; a Decay 

of jrM wfj unlefs of that that decaf d us on g- 

very fide ? Nay, the more our finews were 

fhrunk up, and by how much the weaker oar 

jhoulders grew, by fo much the more were we 

Udm with heavy Burdens. There was inflicted 

on many tboujands, a Taji of jcarcenefs ; ail i a 

jEjitf of the Vlague, though not of Pejlilence. For 




when did we fee a new year, which did not bring 
along with it a new Difeafe too ? 'Tis true in- 
deed that many of us had great injoyments ; But 
how many others had right to greater, who yet 
were reduced to none at all ? And all we had be- 
ing precarious, at the lujiful difpofal of fellow 
[ubjeUs, we knew not how po» we might be 
drown d in the deepeft want, how much foever 
(for a 7w*0 we might fwim in ^/ewtjy. Nay 3 
even Then we were to count it our real mifery., 
that we could fee, and deplore, but could not 
Remedy otlier mens. 

Such was the Varkjiefs of the Nigh, which 
now does ferve to commend the D<y. The Day 
by whofe /zgk we can fee to read, (what was 
hid from our eyes when we fate in Darknefs, 
when the great jL^i of the Church were 
cruelly hid under a Tiujhel, and even He was ta- 
ken from us 3 who was the liqht of our Eyes, as 
well as the Breath of our Noftrils,) I hy, by this 
light we can fee to read, That our Liberty does 
Confift in a faithful Dif charge of our Allegiance, 
That 'tis the 7w^rf/J of the Subjed:, Not to be 
able to T{ebel. That the Prerogative of the King, 
is the peoples prhiledge. That to leflen to Power } 
is to betray rWr Bights. For unlefs he be able 


for Reformation of Life. 


to crujh, and injure, he is not able to defend, and 
proteft his Subjects. ~dny Tyranny will be bet- 
ter, than that of Z prof per ous Rebellion, by hew 
much One is lefs grievous than Many Tyrants ; 
And a Temporary MiJ chief than a perpetual In- 

Blefled be God that we can fay, (at lead: as 
far as our Apoftle,) that our Deflate of m- 
Jery is fairly vanfth'd, and that the Light does 
begin to fhew it felf in our Horizon. But fo far 
are we yet from our full ^Meridian, that it will 
never be Day with us, (I mean, not notorious 
uncloudy Day,) till ^Ma^naCharta (hines forth in 
its native Lufre. And it appears by * Magna 
Charta, that all the Bights of the Church are the 
chiefeft Liberties of the Subjett. To be but ca- 
pable of the Honour, the double Honour of the 
Clergy, (to wit, the Reverence, and the Revenue) 
is an eminent part of the Layman s Birthright. I 
pray be pleafed to confider, what is not every 
day oblerv'd, That all the Dignities, and En- 
dowments, which do belong unto the Church, 
(at once by the Statutes of God and Man,) are fo 
many Rights which appertain to your childrens 
children. I muft not here be thought to forfake 
my Text j For if ye compare it with the Con- 

D text 

* Salvx fint 


omncs Li- 



cap. 1. & ulc. 




text> (efpecially from the firfl,to the eighth verfe 
of this Chapter ,) ye will fee the great fitnefs of all 
I ky, and that my Text cannot be fatisfv d 5 
unlefs I fay it; For he that faith in this place by 
the Spirit of God, Let eVery foulbe fub\e£l to the 
higher Powers, does alio fay by the fame Spirit, 
Heb.13.7,17 Obey them that have the Bute oVer you, who have 
jpoken to you the word of God, and who do watch 
for your jouls,as thofe that muji render an Accompt. 
And the Intereftof the former, is fo ent wilted 
with the later /That till our Bi[hops receive their 
Eight, though we are glad to have our King, we 
may rationally fear we (hall not hold him. For 
ask, (I befeech you) of the days that arepaji, and 
ash^from the one fide of heaVen to the other, ifeVer 
there were anyfuch thing as This, that a King could 
be happy without a Bijhop i Lord ! What an 
Epocha will it make in our future Calendars , 
when men fhall reckon from this Tear, as from 
the Year of Rcflitution 2 But then (like that 
which Saint Peter mentions.* //& 3. 21.) The 
Refitution is to be general,, as well to God, as to 
the People. And ye will find in Magna Charta, 
(which does deferve to be imprinted in all your 
memories,*) That all the Rights of the Church 
were entirely granted unto Ged • They were 

for Reformation of Life. 


granted unto God, and that forever. Now of 
ioj acred a force is the word [Forever,] That 
if a Statute (hail be made aattnft the Liberties of 
the CW< /?, The Law of the Land hath provided 
againft that Statute ; A r jd by an Anticipation, 
declares it Null. Shall I chiefs at the caufe of fo 
great a Caution ? It fecms to be 3 as for ether 
Reafons, fo in particular for This ; Becaufe to 
alter that Government ,WCU\U well aqainfi the Kings 
Oath, as againft the Oathes of bch Houfes, which 
fwore the Right o\ his Supremacy, as well in all 
bcclefiajiical, as Civil caufes. Befides that in 
the Judgment of the moft eminent in the world 
(for depth of knowledge in holy things) The 
order of '"Bifbops is by Divine Inflitution. And if 
'iisfi in good eameiijk will be dangerous to deal 
wit. 1 the Laws of Cbnft, as we read * Jgefilaiis 
once dealt with thole of Laadxmon, which he 
pretended onely to abrogate, that he might not 
breal^them. But whether fo, or notfo, a thing 
in Being and Debate is to pafs tot good, until the 
Difpute (hall be fairly ended. And if an Errour 
mult be adventurd on either hand, Religion 
tells us 3 it ought to be upon the Right. 

Would any know why I infift on Juch zfub- 
)eB in juch a place z my Reafons for it are plain- 
ly Thefe. D 2 Firft 3 

Sec the firft 
and laft 
Chapter of 
the 42. of 
Edward the 

* Cum ad- 
verfus Rctn- 
rum confpi- 
orram nofru 
Lege* Lycurgi 
quae dc In- 
lemaik fuf- 
1 etabi n.Val. 
Max. fit -. 

C. 2./.i03. 

20 ENGLAND'S Seafon 

Firft, 1 infift on fuch a fubjeft, becaufc my 
Text (as I faid) does exali it of me ; And be- 
caufe 'tis my duty, at leaft to wijh, That the 
day breaking forth may be full and lofting; That 
the Repentance of the Nation may be impartial; 
there may be added his Continuance in Peace and 
Safety. I fay ill Safety, not more to his P erf on, 
than his Pofterity. Nor in Safety for zfeajon, 
fo long as men are well humour d, but fo long as 
the Sun or the Moon endures. And then for you 
of this Place, who are an honourable part of 
the Englifb Nation, That which I take to be 
your Duty, I chink is your lnterejl to indeavour. 
The molt I am prefling on you is this, That 
ye will labour for the means of your being 
happy. If ye think ye cannot be happy , with the 
eitablilhment of the Prelacy, I (hall pray you 
may be happy , at leaft without it ; and alfo wifh 
I may be able to pray with Faith too. Only as 
often as I reflect onKing J A M E S his Motto, 
\9{o Bijhop, no King^,] and withal do confider 
its having beenverified once,and before our eyes, 
I think it my duty to defire, it may not be veri- 
fied any more : But that it may rather be here 
applyed, what was fpoken heretofore of the 


for Information of Life, 


Spartan Laws, [ut Jenifer e(fe foment, aliquandu non 
fuerunt.] Thy only ceajed fr aTime, to the end 
they might continue to all eternity. Thefe are fin- 
cerely the very Reajons for which I infill upon 
fucb a Sub\eB. 

Secondly I do it in fucb z place, becaufe I 
look on This jfffcwhly y as on the Head and the 
Heart of the Royal Cny. I look on the City, as 
on a Sea, into which the main jl ream of the Na- 
tion runs. Even the Parliament it flf hath fuch 
a refpeft unto the City, that if ye plead for Gods 
Spoufe, as ye have done for his .Anointed (for 
which your names will be pretious with late 
pojlenty,) if ye fhall fupplicate for zDifcipline 
which is as old in this land as Chrifianity it f elf, 
and (lands eftablifhed in Law by thirty two ABs 
of Parliament, and without which ye cannot 
live, unlefs by living under the Breach of your 
vrsatejl Charter, they will not onely be apt to 
grant, bat to thank you alfo for your Petition. 

Having gone thus far in profecution of the 
Jdroertif merit, That the Night of our Suffering 
[*> fairly fpent, and that the Day of our Injoy- 
ment begins to dawn ; And having diredted unto 
the means, (with fubmiff on be it fpoken to all 
Superiours.) by which our Day is to be length- 




ned^uot only into a year ,but an Age of Jubilee; 
into a kind of perpetual Sabbath, a D^y of Re A 
from thofe uw^ which either n**»taf Ligh^ 
or were ajhamd of it ; which either borrow d 
Darknefs for their Cover, or elfe which owud it 
for their Caufe; 1 humbly leave what I have 
faid to His acceptance and difpofal^ in the Hand 
of wliofe Counfel are all your Hearts. Tis more 
than time that I proceed to the general Ufeof 
this Advertifrnent 5 to which I am prompted 
by the word [ Therefore,] as 'tis a word of con- 
nexion betwixt the Duty, and the Deliverance. 

Our Apoftle does not thus argue 5 Because 
the Night of Opprefiion is now far fpent, and 
the Day of Deliverance is hard at hand. Let us 
therefore injoy the good things that are prefent, let 
tujireuh our Jehes upon tm bedsof Ivory, let us 
Crown ourjches wnh Roje-buds, let us drwhjVine 
in bowLs, and let us dance to the found of the Viol, 
\ let us leave tokens of our joyfulnefs in eVeryftrcet, 
\ let none of us go wuhout his mare ofVoluptuoufnefs, 
! for this is cur pornon, our lot is this : I fay he does 
\ not thus reafon ( ] ike the fwaggerers and Hctfors 
J in the fecond Chapter oiWafdomfim^i in the jixt of 
I the Prophet Amos^) bac on the contrary^ That 
the ferious confideration of an approaching deli- 

for Be formation of Life. 


wance, fhould bt a double enforcement to 
change of life, for iuc'i is evidently the force of 
the particle **, as that looks back on the W, 
Becaufe tne Night tt far fpent, and buaufe the 
Day is at hand, *»»*•>*«&*. let us therefore call cil 
thofc works of darknefs 3 and let Ub therefore put 
on the Armour of lig'~.r. Which is as if he 
fhould have faid, Ac this very Tune, and for 
this very Reafn, let ps live better lives than we 
did before ; let us buckle up clofe to our Chri- 
l\ian duties ; The Reformation of our manners the propereft Anfwer to futii a B/ejfn*. 
Such alfo was the Reaforirg which Alofes us d 
to the People Ifrael. Did ever people bear the 
Voice of God, cu thou baft heard and Iroe l (Deut. 
4. 33.) Thou (halt keep therefore his Jiatutes, that 
it mayfp well with thee (T.40.) fo again Deut. 8. 
6, 7. The Lord thy God bringeth thee into a (rood 
Land> Therefore thouflult keep the Commandments 
of the Lord. Such was the Rcafoning alfo of 
j^acharie, in his Divine Benediclns, That the i Lukci. - 
ufe we are to make of being j aroed from our ene- 
mies, and from the hand of all that bate us, is to 

\>e the Authour.of our deliverance, in boli- 
nejs. and whteoufnefs>all the dayes of our life. 

What now remains, but that we go, and do j 

likewife ? 



Amos 6. 3. 

Vcrfc <5. 

Pfal. $0. 14, 

likewife ? Not arguing thus from our late great 
changes j Becaufe the Night of our Sufferings is 
well nigh fpent, and the Day of Rejlitution is 
hard at hand 3 let us therefore put from us the 
evil day, and caufe the feat of Violence to come neer, 
for now it comes to our Turn to opprefs the 
poor j and to crujh the helplefs, and to call our 
flrength the Law ofjujiice, let us never fo much 
as thmk^ofthe afflictions of Jofeph ; Let our Joy 
run out into Debaucherie, and furfet into the 
braVtries of vanity > and the Injoyments of our 
lujl ; or at thcbefl: let us exprefs it, by the 
making of Bonfres, and T\inging of Bells , by 
folemn drinking of Healths, and cajiing Hats into 
the Jir> whereby to make the World fee , 
that we zveglad, rather than thankful; But let 
us manifeft on the contrary 5 (and let us do it 
by demonftration.,) that we are ploufly thank- 
ful ', as well as glad. Becaufe the Day of good 
things breaks in upon us 3 Let us Therefore offer 
to God thanksgiving, and pay our Vowes unto the 
Lord. Our Vowes of Jllegiance and Supremacy ; 
Our Vows to atfert and maintain our Charters • 
Our Vows to live according to Law, and obey 
the Canons of the Church. But above all., let us 
pay him our Vow in TSaptifm, byforfakjng the 


for Reformation of Life. 

World before we leave it , by fubduir.g the 
Flefh unto the Spirit, by rejtjling the Devil un- 
till ht flyes. Thatwhilft God is making all 
new without us, we may notfufferour Hearts 
within us to be the only things remaining old; 
But rather (on the contrary) that we may 
prove we are in Chrijl, by that demonftrative 
argument of our becoming new creatures; which 
until we do become, we cannot poiTibly be in 
Chrifi, 2 Cor. 5. 17. Do the two Twin Bleffings 
of Peace and Plenty, which have been (for many 
years) at fo low an ebb, begin to flow in upon us 
from every quarter ? Then let not our Souls 
be carried away, with the pleafant violence of 
the Tide. Let not any Man feekgreat things for 
himjelf, but rather ftudy to deferVe,thcn to injoy 
them. Make no proVifion for the Flcjh, whereby to 
fulfil the lufis thereof : but put ye on the Lord Je- 
fus Chrijl^ and Adorn his Doiinne, by a confor- 
mity to his Life. Put on his Modefty, and his 
Temperance, in a perfect oppofitkffl to Eioting 
and Drunhfnnefs ; put on his Chaftity, and his 
Purenefs, in oppoficion to Chambering, and Wan- 
tonnefs ; put on his Bowels 3 and his Mercy, in 
oppofition to Strife, and Envy. 

Ye know flte I told you in the beginning, 

E that 


James 4. 7. 


Eph. 6. 13. 
Gal. $.14. 
1 Joh. 1. $. 
1 Joh. 4. 8. 

1 Pet. 2. 23. 

Eph. 4. 32. 


that Loyalty and Love are the two grand duties 
at which this Chapter does chiefly drive. And 
having been inftant for thtfirfi, in the former 
part of my difcourfe, I think it a duty incum- 
bent on me, to be as urgent for the fecond. For 
Love is part of that Armour my Text comman- 
deth us to fut on. Nay, confidering that Love 
is the fulfilling of the Law, (in the next verfe but 
one before my Text,) the armour of Light may 
be faid, to be the armour of Love too. Love mufl 
needs be *■«•***«, the whole armour of God, in as 
much as it comprehendeth the fulfilling of the 
Law. As one Scripture tells us, that God is 
Light, fo another alfo tells us, that God is Love ; 
and therefore the children of light, mull: be chil- 
dren of love too. 

Then let the fame mind be in us, which wjls in 
Chriji Jefus • who when hefuffered, threatned not, 
but committed his cauje to God who judgeth righ- 
teoufly. And let us prove this mind is in us, by 
our forbearing one another^ forgiving one another y 
Even as God for Chrifls fake hath forgiven us. 
As we are ftones of that Temyle, in which the 
Head of the Corner is Chriji himfelf, He meant 
his Blood (houldbe thtCement, tofaften every 
one of us to one another, and ala^ther unto him- 


for Information of Life. 

felf And fince wc fee chat Dijioyalty is taking 
its leave throughout the Land, lets rather fmt 
the Door after it, by (Love and Unity ,) then 
(by Breaches and Divijtons^ open^ay for its 
Return. Let us effectually make it appear, by 
the modeft ufe of our In ioyments, Pacem Beilo 
opu&fitam e§e, That we fought otiely for Peace, 
and contend only for Union ; that the end of our 
finfe, was our Agreement ; that we aim'd at 
Truth, rather than Vittory ; or rather at the Vi- 
ctory of Truth and Righteoufnefs. Let our 
generous deportment become an evidence, that 
as the greateft of our Calamities could not bow 
down our heads, fo the greateft of our Injoy- 
ments cannot trip up our heels j That as our 
Crofles could not deprive us of Hope and 
Comfort, fo the Tide of our Profperity (hall 
but lllujlrate our Moderation. 

But above all let us dijlinguijh, betwixt our 
weak, aud our wilful Brethren. Offome (Saint 
Jude faith) we muft have companion, makjng a 
difference. But others fhe faith) we mu(\ fare 
with fear, pulling them out of the fre. That is , 
we muft fave them,e\en by making them afraid. 
Muft fhew them the Terrors of the Lord, and 
fright them out of the way to Hell. We muft 

E 2 in 

Jude 22.23. 

2 Oor.$.n. 



Lev. ip. 17 

2 Joh.10.11 

Ifa. 42. 3. 

Mac. 12. a<v 

Mac. 18. 22. 


hi d«)> wi/e rebuke them y and mufi not fufferfinne 
upon them. It is a Rule amongll Muftcians, chat 
if a ftring be but 7r«e 3 'tis to be cherifkt, though 
never fo gjrofly out of 7l/»e ; but to be broken^ 
if it be J^//e, becaufe incapable of amendment. 
Some are iofcandalous, that we muft not receive 
them into our Houfes, nor W 1^/0 GW fpeed : 
For to £#/ them God fpeed, is to partake of their 
Evil deeds* (2 J0h.1c.11.) But there is nothing 
more Barbarous jhan not to hold from the break- 
ing a bruifed reed>or from the quenching zjmoakc 
ingflax. Noching but Pardon belongs to Teni- 
tents, although they may have fm'd againft usj 
no lefs than feventy times feVen. It is an excel- 
lent paflage in Herodotus^ that whilft Crcefuswzs 
brewing Vengeance againft the Murderer of his 
Son y Jdrajles being the man that had \qlld the 
Son y threw himfelf down at the Fathers feet 3 
and in the bittemefs of his Soul pafs'd fuch a 
fentence upon himjelf as even melted the very 
bowels of an imaged King, who ftraight brake 
forth into this expreffion^ **# «r*e*»w »*«»/«&«, i™/* 
#h»»t3 x*t*</w£«c ^«»^or. Friend (faith he) I am re- 
Vengdy thy jeDerity to thy felf hath made me 
kjnd. And I think it fit that thou fhouldefl. lit>e> 
for thinking it fit that thou fhouldell dye. Ir 


for Information of Life. 

2 9 


we have failed heretofore in fo great a duty, let 
us learn from that Heathen, to loVe our enemies 
for the future. And fince it is dargerous not to 
love them, in as much as our God is- aconfu- \ 
mingfre, let us loVe them at leaft in our own de- 
fence. Have they periecuted us, when it was 
in Theit power? Let us the rather not hurt 
thenij when 'tis in Ours. For to Imitate their 
courfesj is to Approve them. But ^ fy**** (as 
Mnan f peaks,) not to be like them in what is 
evil, is die moft generous kind of revenge, and 
conqurjl. Now then (if you pleafe) hear the fum 
of the whole matter. We mull demonstrate ro 
our enemies^ by the moft practical way of ar- 
guing, That the night of fen is fir J pent, and that 
the day of our Jmendmeut hcoins to dawn ; that 
the Day-jlar fin St.Pcter*) is arifen^ in our hearts • 
that weave followers of Chrift, and reiolv'd to do 
lincerely as he hath open an Example. Which 
was not to call down Fire from Heaven, much Luk. 9. 54. 
lefs to conjure it up from Hell, but to call Judas Ma: . 26 . $0l 
Friend, wnilit he vVft Executing his Treafon, 
as well as Devil, whilft he dtfeind it ; nay to 
lay down his Life, even for them that took, it 
away. Now fince He is (what he calls himlelf ) 
the light of the rVorld^ and as well our armour, as 


2 Pet. 1. 19. 

Joh. 13. 1$. 

5 o 


Rom. 8.25. 

our apparel, St. Taul did fitly explain his Pre- 
cept for putting on the armour of Light, by that 
of putting on the LordJefusChrif. This is the 
ule we are to make of the Nights going away, and 
t\\z day es approach, if I may not rather fay, its 
presence with us. This is our practical, and Vital, 
(not Verbal) Oratory, which (next to the plea- 
ding of the Spirit, who helpt th our infirmities, and 
makgth intercejjwn for us with groans which cannot 
be uttered,) is the only Oratory with God, that 
will be powerful to perfwade him to pafs our 
Hopes into Fruitions, to Crown our Fruitions 
with an Increafe, to blefs that Increafe with a 
long Continuance, and fo to Sandtifie unto us our 
Temporal things, as that we may not fall fhort 
of tne things /Eternal, 

This is the rational importance of the word 
Therefore in my Text, as 'tis a particle of con- 
nexion betwixt our Duty, and our Deliverance. 

Now that the Duty of keeping clofe to the 
Commandments o c Lhn&, (by caftirg off M 
our works of Darknefs,*nd by putting on the 
whole armour of light,) fhould be inforced upon 
our Souls for the confederation of the Time, 
[a Tim: of Peace, and Prof perky, fucceeding a 
Time of Perfection ; a very bright Day, after 
" ' "' . ... a very 

for Reformation of Life. 


a very Dark Night;] I (hall the rather proceed 
to prove by the feveral Reafons of the thirg ; 
becaufe mt r i y cafons making for it, will be alio 
the Motives inducing to it. They will not o: \y 
clear the Truths but advance the prallice of my 

The firft Reafon is, Becaufe it is generous, 
and noble, to amend our lives, with our conditi- 
ons ; and rather out of gratitude, than fordid 
fear. It will be ever the greateft glory of Titus 
Vcfpafian, (above the reft of the Roman Empc- 
rours) that he was moulded by his Empire from 
the worfe to the better ; from having been a very 
cruel, and a very proud perfon, to be as emi- 
nently mild, and humble too, as if he had liften'd 
to the Preceft in EccUjufticiis, and made his 
Practice an Anfwer to it, [My Son, the greater 
thou art, humble thy [elf fo much the more.] Happy 
is the Man that can fay with David, It is good 
for me that I have been in trouble. Bat He is the 
Man of a rarer happinefs, who is inwardly the 
better for having prtfperd. 'Tis verv much 
worthier of aChrifiian, to be ledby Gods fa- 
vour, then to be driven into duty by his f event y. 
A well natur'd people, upon the receiving a 
ble(fng, will be apt to bethinkthemichcs, (with 


Ecd.3. 18. 



ENGLAND'S Seafott 

7rut at at tic 
<?ifj.aTi -, t'iu 

«? p»y£io at rat - 
T«X t» cwr TMy 

VhllOT^t £j* 

Pag. 5 5 2. 

David') by what exprefjwns of their gratitude 
they may fignifie their joz/e of their Obligation. 
Quid retnbuen.iu I what fhall we render unto the 
Lord for all his benefits bijloived upon us, (Pfal. 
116. 12.) which of his greateft ^ww fhallwe 
make a facrifice to his wrath ? what monftrous 
(in (hall we mortifie i what darling lujl fhall we 
fubdue i how (hall we fc^^r him with our 
/n?£j, and give him thank§ by our Reformation i 
fhall we defpife the Riches of his forbearance , be- 
cause he is willing that his forbearance jhould 
allure us to Repentance^ and not that his Judg- 
ments (hould fright us to it ? fhall we prefume 
to be eyil 3 becaufe he hgocd .<? And offend the 
more boldly, becaufe his Grace does lo much 
abound i No^ we will not (fox fharne) abufe his 
Lov ^and corrupt our felves with his Indulgence. 
Nor will we (in pity to our Souls) pollute our 
felves with his gifts, or fin away his graces and 
nurnes to us 3 dv making them ferve to incenfe 
his fvfiice. But by how much the greater his 
Mercies are, by fo mucR the more will we 
tremble to provoke the eyes of his glory, Becaufe 
w 2 fi ; ; : b f id late experience^ He is a GW tvWj 
f <j pardon j fwift to flmv mercy, and flow to wrath ^ 
we vvill indeavour to lee him lee, we are a peo- 

for Reformation of Life. 


pie ready to ferVe him ; fwift to ask him for- 
oivt-nejsy but flow to fin. Thus ye ha\e the firtt 
Reafon of the word Therefore in my Text, as 
'tis a particle of connexion betwixt the Duty, 
and the Deliverance. 

The lecor.d Reafon is, becaufe he will other 
vvife Repent of his favours to us, and will punifh 
us the more, for finning againft fuch Obligati- 
ons, We ought to look upon our priviledge, 
with Fear and Trembling : for that which 
heightens our dignity, whillt we attend to Gods 
fervice, does alfo aggravate our doom, whillt we 
negleft it. The very things which make us 
capable of greater happinefs than others, may ac- 
cidentally fit us for greater ruin. Remember 
thofe words of our bleffed Saviour,[L^.io.i 5.] 
And thou Capernaum which art lifted up to HeaVen, 
(halt be caji down to Bell. Whereby 'tis intima- 
ted unto us.that God will punifh Malefactors, 
as well in refpedt of the mercies they have re- 
ceived, as in refpedt of the fins they have com- 
mitted. When we (hall all appear before the 
judgment feat of God , to anjwer for the things 
which are done in the body, we then mult render 
a itridt accompt, what life we have made of 
our Grand deliverance^ and how much we are 

F the 







the Better, for all that good that is done unto 

The third Reafon h, becaufe our dangers 
are greater in time of Peace and Profperity, than 
in time of Dijlrefs and Persecution ; and fo we 
have need of the greater Caution. Agur pray d 
againfl: Poverty, for fear of Stealth ; but he 
pray'd againft Riches, for fear of Atheifm. If 
Jefurun wax fat, he falls a faking, and quite 
forgets the God that made him. [Deut. 3 2. 1 5,] If 
Nabal is drunk with the profperity of fheering 
the Innocent and harmlefs vJfef ^ it is no time to 
tell him^ that either David, or God is Angry. 
Nay D^ii himfelf, in his profperity^ began 
to boaft he fhould never be moved, [Pfal.3O.6J 
From fulnefs of Bread, arifeth Idlenefs , and 
j Pride ; and thofe (we know) were the fins of 
Sodom. When God rain'd Manna upon his peo- 
ple 5 and gave them all that they defifd, Then 
[faith the Text] they were not ef ranged from 
their lujls. But when he flew them 5 they fought 
him, and inquired early after God. If ever any 
mortal was c^«/*>«v,& ^ W r**, (that is) the White 
boy of Fortune, and fpecial favorite of the Fates, 
(as the Heathens phras'd it) the Youth of Ma- 
cedon was fure the Man. But though he could 


for 7(eformation of Life, 


Ne /&£ magis 
res nos cepe- 
rint„quam not 
illjs. Liv. lib. 
34- M- 849. 

noc be overcome by the Jlrength of all AfU % he 
was by the wealyiefs, andfoftnefs of it. Twas 
this made Cato cry out in Livy, £^0 »**£& zw^e- 
rium crefcit, eo plus horreo. The more our Ter- 
ritories increafe, the mere I tremble j for fear 
the Kingdoms which we have taken, do prove in- 
deed to have taken Us. He knew that where 
the Soul is not commenfurate with thtfuccefs, 
the Pride arifing from the Vidtory , does fo de- 
file the glory of it, that the prixje may be faid 
to lead the Triumph into Captivity. It is fo na- 
tural for a man to be tranfported with profpe- 
rity, that k extorted from Mofes an extraordi- 
nary caveat, before he could fafely admit his 
people to the delights of Canaan. When the Lord 
thy God (lull have brought thee into the Land, to 
give thee great and goodly Cities, and houfes full of 
all good things, Then beware that thou forget not the 
Lord, who brought thee out of the Land of Egypt, 
[Deut. 6.10.12.] and fo again in the 8 Chapter, 
When thou haji eaten, and art full^ and haji built 
goodly houfes, and dwelt therein, Then beware trajt 
thine heart be lifted up, and thou forget the Ltrd thy 
God, who brought thee out of the houfe 0/ Bondage. 
'Tis a dangerous thing, to be imparadis'd on 
Earth, becaufe in every fuchparadife there lurks 
a Serpent. F 2 The 

Dcut. 6. 10, 
11, 12. 

See Deut. 8. 
10. to 18. 



The fourth Reafon is, Becaufe it is better to 
have a conquering, then an unftrnpted Innocence. 
To live exactly in defpight of fol licit ations to the 
contrary., is more thanks-worthy, and more re- 
wardable, than only to want the Importunity, or 
Opportunity to offend. A man may eafily be 
fubmijfve, whillt he is under a Perfection ; and 
ftudy compliance, when he is worjled. But 'tis 
as laudable, as it is difficult, if we who fought 
even for ViBory, whillt we were trodden under 
foot, fhall fue for Peace in our Prosperity. That 
which makes us mofi high, (in the fight of God) 
is our Humility ; for which there is hardly any 
place in our Humiliation. But the Taller any 
man is, by fo much the lower he hach to lloop > 
and fo 'tis the Bewf/iir otfuccefs, to be Remarkable 
tot Modefty, and Moderation. That efpecially is 
the /ew/iw 5 wherein our Armour of light is of mod: 
honourable Employments when thtTmce of 
darknefs hach moft auxiliaries within, and our 
Lh/Jj are made *£/^/J to War againft us, 

The fife Reafon is, becaufe there is no.other 
way whereby to prevail with God Almighty, 
both to complete that happinefs he hath begun, 
and to continue it when compleatcd* I fay to corn- 
pleat it being begun, becaufe the night is far 


for Information of Life, 


f verity but not quite oVer • The day is dawning 
or at band, but not arriv'd at its jlietidian, 
God's Anointed is ietled 3 but not his Svoufe. 
Many are forry for their Sacriledge, but do not 
ean.eftly Tfepent j Or they Repent a fair way^ 
(as. tar as Jhab,) but not (with TLach* the 
Publican ) as far as a four-fold Pufituiion. 
Many who finned out of Ignorance in a very 

feiVfe manner, doflifly argue their being hmo- 
ccutyhovn their n0tappribendingthztthcywctc 
quil;y m But (feeing Repentance is better for 
"them, than a meer Temporal Impunity^) they 
ftiould be inrreated to coi frier, and put it a 
little to the queiTion, whether their Iqnotanci 
was not caus'd by the Pfflvicui tiomnion of 
forae great Prejudice, which had alfo its Rife 
from fome Reigning fin M Alas ! The Jews were 
too guilty of kfllingChriflz although they / 
not what they did j for bad they known him, 
they would not have crucified to themfefocs 
Lord of Glory A But yet I hy they wei 
ty, becauie their Ignorance was not invincible. 
It was their guilt that they were Ignorant ; 
they might have known what they did, had 
they not Hood in their own Light. If men will 
either wink hardy or fling duft into their eyes, 




Sueton. lib. 2* 

C.I2. j>. ijd. 

It is not only their Infirmity^ but their fault that 
they are blind. Saul the Pharifee was excufed 
indeed a Tanto, for having blafphem'd againjl 
God, and z\io Persecuted \h? Church, becaufe he 
did it in Igyiorance, and Unbelief But however 
it did alleviate, it did not nulhfie his fins ; For 
to become the ^pofilePaul, heftood in need 
of a Con'Verfton. Now if we do not only earnejlly, 
but alfo rationally defire to fee a futable end (or 
rather no end at all) of thele fair Beginnings ; 
that the Temple oi Janus may fo btjhut by our 
Jugujlas, as ?z£T£r more to be open'd by any 
(>Jtfr ; and that this Day of our Deliverance 
may never more be overcaffc with a cloud of 
darknefsj but happily Loft into Eternity; we 
cannot better give Thanks to God for the pre- 
fent breakingin of our glorious day, than by an 
Annual day of Fajiin^ for the clamorous fins of 
our tedious Nigh. I mean the Profanation of 
Holy T laces ; the facrilegious perverfion of 
Holy Things ; the monjirous Harmony of Oathes, 
which fomc have fancied to arife from the grea- 
teji difcord j the effufion of innocent., and (not 
only fo^ but of ) 'Royal Blood • with all the Pre- 
paratives and Attendants of that unspeakable Pro- 
vocation,, which of it felf does deferve (and that 


for Reft 

ormalion o 



for ever) a Monthly day of Humiliation. It was 
the Policy of^Balaam (faith Fhilu the Jew ,) to 
make the Moabitijh Women fell the life of their 
flefh to the Hebrew JMen • and that for noo- 
ther price^, than their Sacrificing to J^/j. As 
knowing that the Hebrews were not otherwife 
to be worfted, than by their own breaches of 
Gods Commandments. And we know not how 
foon our dawning Day may grow dark, if we 
do not caft: off the works of Darknefs. Which 
implies a good reafon for the word Therefore in 
the Textj as 'tis a particle of connexion be- 
twixt the Duty > and the Deliverance. 

9^o\v unto the King Eternal, Immortal, InDiJible, 
the only Wife God^ be Honour and Glory for 
ever and ever. 

f [i ^c / s. 

O'C /uiett oJbf 

Philop. <oi. 
confer, cum 
Num. 2$. 8c 
Num, 31.16. 

i Tim.i. 17 



Die Jc'Vtft ic.Maii. J m 13. Car. 
T{egis Secundi. 

ORdered, that the Thanks of this Houfe 
be returned to Dr. Tierce, for the Ser- 
mon he Preached yefterday^ and that he be 
defired to Print his Sermon. 

And Sir Heneaoe Finch* Mr. CoVentrie. and 
Mr. Pryn, or anyone of them^ are defired to 
give him the Thanks of this Houfe. 

Will. Goldefbrough 
Ckr. Dom. Com. 




by the Order of the Honourable the Houfe 


I N 
PARLIAMENT Affcmbled, 

Upon the 29 th Day of MJT 9 being the Anniver- 
fary Day of the 




Legum Conditores Fejlos dies inftituerunt y ut ad bilaritatem ho- 
mines fublict cogerentur y tanjuam necejfarium Idoribm inter- 
ponentes Temper amentum. Senec. dc Tranquil. Ani. c. ult. 




DEUT. 6. 12. 

Then beware left thou forget the Lord > who brought 
thee out of the Land of Egypt. 

WHen I look back upon the Church in 
all her motions out of the Eaji, ob- 
ferving how Monarchy and Learning 
have been at once the two Shoulders to bear her 
up, and withal the two Legs to bring her hither; 
And when again I do reflect upon our Twenty 
years fins, which were the complicated Caufe 
of our Tivehe years fufferings ; I mean our 
Drunkennefs and Luxury , which were defer- 
vedly prefcribed fo long a Faft ; the rajhneffe 
and vanity of our Oaths, which gave us a re- 
ferable option betwixt a perjury, and an undoing; 
our profanation of the Quire, which turn'd us 
out of the Cathedral • our grofs neglett of Gods 
Service, which helpt to Vote down our publick 
_ G 2 Liturgy; 


An ^Anniversary Sermon 

Pfal. 125*4. 

Ifa. i. 26. 

Joh. 5.14. 

Joh. 5.35J 

Liturgie; our general idlenefs and fioth, which 
often catlt us out of our Houfes, and as it were 
fet us to eat our Bread «>in the fweat of our brows, 
or of our brains -, our unprofitable walking under 
all God's methods and means of Grace, which 
4efeus nothing but his Judgments (for many fad 
years) to work upon us ; And yet again when 
I confider, How Gcd hath turn d our Captivity as 
the Rivers of the South, and caft the Locufts out 
of our Vineyards, that we may fit under our Vines^ 
injoying our Judges as at the fir fi, and, our Coun- 
sellors as at the Beginning ; 'And that the ufie we 
are to make of fo miraculous a Recovery, is to 
be fedulous in providing again!]: the Danger of 
a l{elaps ; ^Tofin no more after pardon, [or fear 
a worfe thing happen unto us ; I think I cannot 
be tranfported with a more Innocent Ambition, 
becaufe I cannot be ambitious of a more profitable 
Attempt, than that of bringing down the Heads 
of certain Hearers into their Hearts ; that what 
is now no more than Light, may by that means 
become Fire 5 That we may All fin this fenfe) 
be like the Baptift, not only jhining, but burning 
Lamps ; not only beautified with the knowledge 
of Chriftian duties, but jealous too in the dis- 
charge $ as unafieftedly punBuxlm all our car- 

on the 29^ of May. 


Amos 6.1.5, 
Hof. 13.6. 

riage, as the greateft Enemies of Godlinefs are 
hypocritically precife. And (though Herejies are 
to be hated, as things which lead unco dtfir*- 
Qion, yet) that Vice may be reckond the worjl 
of Hcrefies, by how much the Err cur of a mans 
Practice is worfe than That of his bare Opinion. 
Laft of all j when I confider, That though 
Peace is a Blefling^ and the greateji in its feWj 
yet many conferences of /V*ce are but glittering 
Snares, and that the things which are given us 
as helps to memory, are apt to make us * forgetful. * r u fa - *•■*■ 

r rr 1 1 t i • 1 r r Hab.i.ig.16 

ot H/w that g<rtfc them 5 I cannot think or a tit- 
ter Text for the giving advantage to my defign, 
than this Remarkable Caveat againft Forgetful- 
n?fs aud Ingratitude, amidi\ the^zjW Effects 
of a Reflauration. 

When the Lord thy God fl?all have brought thee 
into the Land, togiVe thee great and goodly Cities, 
and houjes full of all good things, when thou Jhalt 
haVe eaten, and art full j THEN beware that 
thou forget not the Lord^ who broujn thee out of the 
Land of Egypt. 

A T the very firft view of which holy Caveat, 

there are five particulars of Remarq ie 

which prefently meet my obfervation. As firft, 


4 6 

An AnniVerjary Sermon 

the Downfal of a Nation : Secondly, the De- 
liverance : Thirdly, the Author of that Deli- 
verance : Fourthly, the Duty by him injoyn'd : 
And laftly, the Juntfure of Affairs wherein this 
Duty is mod in Seafon. 

And of all thefe Particulars each is thtgrea- 
teji in its kind too. For, 

Firft behold the greateji Curfe, that any poor 
Nation can ftruggle under. A Yoke of Bondage 
and Captivity, impos'd by the hardejl and worji 
of men. A Toke fo infupportable to fome mens 
Necks, that I remember Hegejtjiratus (a captive 
Souldier in Herodotus) would rather cut off his 
legs, then indure his Fetters ; that by the lofs of 
his Feet f he might be enabled to run away. So 
infufferable a thing is the State of Jhraldome, 
very fignificantly imply 'd in the Land of Egypt, 
and exegetically exprefs'd by the houje of Bondage, 

But yet the Cur ft is fo fet, (like Shadows in 
zPitture, or Foyles with Diamonds) as to com- 
; mend and illuftrate the greatejt Bleffng. A De- 
liverance brought about by fuch a miraculous 
complication, that nothing but the experience 
that fo ic is, can extenuate the wonder that fo It 
jbould be. A People groaning under the pref- 
fures of feveral Centuries of years, and fo ac- 

flerodot* in 

on the 24 tl > of May. 




12. I. 

Pfal. 90. 3, 

cuftomd unto the T^e, as to have made it a kind 
of acquired Nature, Qah*to tf*r, as GW?;z calls it) 
D^ 7w** ^gypti cduBus ejl, is now at laft 

brought out of the Land E£>ytf. And-yet the 

wonder begins to ceafe ; Becaufe 

The Author of this Deliverance is fo much 
the greateji to be imaging that he is Dominus, 
the Lord • the Lord that fretcheth out the Hea- I Ifa -4° 
Dens ; the Lord that layeth the foundations of the j Pfil 104. 5 
£* rf/> ; the Lord that formeth the fpirit of Man zcch. 
ivi/fci» him. The Lord in whofe Hand are the j 
(^r(f of all men ; who tumeth man to Dejlru- 
Ellon , and again who faith , Come again ye children 
of Men. In a word, It is the Lord, to whom 
Miracles are natural, and by whom Impoffbilities 
are done with eafe. Tis H? that brought thee 
out of the Land of Egypt. And therefore, 

The Duty in proportion mull be fuperlative- 
ly great too, however hid in this place by a little 
Meiofis of expreflion. Beware that thou forget not 
the Lord thy God ; that is, Remember what he 
hath done, and thankh'uTi for it by thy obedience ; 
Let thy gratitude btfeen in thy conservation. Be 
fure to* love him, and to feme him,'wich all thy 
heart, and with a// thy foul. Forget him if thou 
canft, unlefs thou cantt forget thou wert * P/u- 



* Deut. 10. 

* Deut. 6. 

20. 2lt 

4 8 

An jfnftvoerfary Sermon 

Deut. 6. 7, 

* Deut. 32. 
15. 18. 

* Deut. 32. 
1$, 18. 

* Exod. 13. 


r^fc's TSondman. Nay /tfrget him if thou dar J JJ 3 
unlefs thou art ioftout that thou dar'tl be damnd. 
And yet beware left thou forget him, whilft 
thou art fwimming in profperity, the jlream of 
which may either drown thee^ or make thee 
drunks, if thou are not fore- Armed with circurn- 
fpeBion. And therefore Beware that thou for- 
get not the Lord that brought thee out of Egypt. 
And that thou mayeft not forget him, write the 
Favours which he hath don thee, upon the pojis of 
thine houje; and place them as Frontlets between 
thine eyes\ tell them out unto thy children ,as thou 
walk/ft h the way, both at thy lying down, and 
thy rijtng up • Let them be as a Signet upon thine 
>Arme, and as a Seal upon thine heart. That the 
pleafures of thy Deliverance may not make thee 
forgetful of thy. Deliverer, (forgetful of the * 
Eoc\ out of which thou wert hewn, and kicking 
(like * Jefurun) at him that made thee,*) keep an 
* ^inniverfary Feaji , ( a ftanding PaffeoVer in 
May,) whereby to fix him in thy Remembrance. 

Lallly, a Duty fo indijpenfable, fhould be in- 
fore'd upon the Soul by the prejent feafon. A, 
feafon of Peace and Prosperity , fucceeding a 
feafon of Perfection. The greateft Incitement 
to the Duty, fhould be the manifold Injoyment 


on the 29 th of May. 49 

of this Deliverance. For fo 'tis obvious to infer 
from the particle THEN, (fo llrongly rm- 
plyed in the Hebrew, that in the Englijl? 'tis well 
exprefs'd,) upon which there feems to lie the 
chiefeft emfajis of the Text 3 if we obferve how- 
it frauds in a double Relation to the Context. 
[When the Lord thy God fhall have brought 
thee into the Land^to give thee great and good- 
ly Cities, and houfes full of all good thirgs • 
when thou (halt have eatenand be full,THEN 
beware that thou forget not the Lord that 
brought thee out of Egypt.] 

The Text is fo fruitful of particulars, and 
each particular is fo apt to adminifter matter of 
Difcourfe, that it hath been my hardeft Que- 
ftion, whereabouts I fhould begin, and how I 
fhould end my meditations. And after too much 
time loft in fratir.g the Queftion within my 
felf, I have thought it at once the fittefl and the 
moll ufeful to be refolv'd^ (as nioft immediate- 
ly complying with the J 'olemnity of the Time, 9 ) 
not to yield to the temptation of comparing 
our Land with the Land of Egypt, for fear of 
ieeming to have a pique at the aQ of Indemnity 
and Oblivion ; (otherwife 'twere eafie to make 
a Parallel • becaufe^ however our Native Coun- 

H try, 


An .AnniVerfary Sermon 

Amos $. 24. 
Luk.4. *>• 

try, yet, for twelve years together, it was a very 
jlrange Land •) But, not advancing one ftep be- 
yond the Threfbold^ to beftow my whole time 
upon the little word THEN ; as being a f ar- 
ticle of connexion betwixt our Duty } and our De- 
liver aice ; betwixt the Bufinefs of the Time, 
and the Time it felf ; betwixt the Occafion, and 
the End of our prcfent meeting : looking like 
Homers w r ife man, i *&*» * •*** with a vifible 
ft off eft on all that follows, and with as vifible 
a retrofpeB upon the words going before. 

When Profperity breaks in like a wzgky 
jlream, ( in fo much that I may fay with our 
blefled Saviour, This day is this Scripture ful- 
filled in your ears^) Then beware that ye forget 
not the Lord that brought you out of Egypt. 
Beware ye forget him not at any time, but 
efpecially at This. For the particle Then is an 
Important monofy liable • and that efpecially in 
three refpe£ts. 

Fir ft becaufe of the Difficulty of having God 
in our Remembrance, much more Then, than 
at other times. Next tor the Dignity of the Duty, 
rather Then, than before or after. Laftly by 
reafon of the Danger of not performing the 
Duty Then, when it becomes incumbent on 


— ■ «■> i' n 

on the 29 th of May. 51 

us by many unfveakable obligations. 

Thefe efpecially are the Eeafons of the par- 
ticle Then in this place., on which alone I (hall 
infill in this Mornings Service. For fhould I 
adventure upon the reft^ not only the hour, but 
(for ought I can conjecture) the day would 
fail me. 

AND firft of all let us beware,, amidft the 
Effrtls of our Deliverance,, that we forget 
not the Author of it ; becaufe it is difficulter 
THEN, than at other times. For the Flattery 
and Dalliance of the worlds hath perpetually 
been the Mother of fo much Wantonness \ or 
Pride, that jfdam found it dangerous to be in 
Paradije, yea and Lucifer to be in Hearoen. Do 
but look upon Solomon in the Bool^of Kings, and 
again look upon him in his Ecclefiajles .How was 
he there lifted up by his Profperity ? and how 
does he here Preach it down l I know not whe- 
ther., as a Prince, he more injoyd his Pleafures ; 
or 3 as a Tropbet^ more condemn d them. Whe- 
ther the /joc#ry of his 7^/e made him a Wanton, 
or whether the vajlnefs of his Wifdom made 
him a F00/ j 'Twas Ttat betray 'd him to his 
Concubines, and T/?t5 permitted him to his Idols. 

H 2 Since 


An jinnVOerfary Sermon 

Since then a profperous condition hath fuch a 
fecrecpoyfoninic, as againft which no Medi- 
cine hath been Efficiently Alexipbarmacal - and 
from the force of whofc contagion, there is no 
fort of men that hath been priviledg' d, no not 
Adam the Innocent, nor Solomon the Wife, nor 
tvcnLucifer the beatified ; who were fo hugely 
fwelfd up with this Venom^ and fo quickly burjt ; 
(not the firft in a (late of finlefnefs, nor the 
next in a ftate of grace, nor yet the third in a 
llate of glory •) fmce there is no other man than 
the man Chrifi Jefus, that hath been ever temp- 
tation proof: Lord, how wretched a thing is hap- 
pinefs on this fide Heaven! and how dangeroufly 
treacherous are our lnjoyments ! I fuppofe we are 
taught by cur late experience, hew eafie it is 
to be over-joy d, and how equally hard to be 
truly thankful, for all thofe wonders of faha- 
tion which God hath wrought and is working 
for us j the grateful commemorating of which 3 
is religioufly the end of our prefect meeting. 
Sweet-meats indeed are pleafant, but then they 
commonly turn to choler. *Tis fare the ftate of 
Humiliation, which though we can worjlfeed 
upon, we are notwithftanding heft nounjht with : 
we are fuch barren pieces of clay , that our 


on tire i^ of May, 


fruits will be wither' d with too much laughter* 

if Grace does not water them fbmetimes with 

tears. It fhould be matter of real oladrjrfs to a 

confidenng ChrilVian, that in the midil of his 

profpentj he can fee tiimfcli fmowfut -, that as 

he was dejiitute, with comfort, fo he abounds, 

with moderation j and that he <^.r not live re- 

joycir.gly, is many times a chief reafon for 

which he ought. It wasD^'s refutation (at 

fuch a time as this is ) to feme the Lord with 

fear, and ( by a pious Oxymoron) to * rejoyce j**W. 2.11 

unto him with trembling. And if we refiedt on 

the *£i*/<?.f which many have made of a Rcftau- 

ration, we mav charitably pray, that God will 

give them foine tears to drink,; and, having given 

them fome tears, will alfopr //;m iV/to his * IW- 

r/e, that they may ferve for this end, to blot 

their merriments out of his* Book,. 

That the pleafant ejfefts of a Deliverance 
(which Z:c peace, and plenty, Ymvgfecurelyjifld 
at ^/O are apt to make us turn Jtbeifts, pro- 
voking the ^tfilfttf of our Deliverance to correct 
us once more in the houfe of Bondage ; appears, 
as by raanv other realons, fo particularly by 
this ; that it is hard for us to frofper, and not 
to \ycfnoring in our profperities. tor 'tis the 


rfal. 102. 9. 

80. 5. 

* $5.8. 

* //>/'</ which 
with Mali 


An jinniverfary Sermon 

Jam. 4. 4. 

natural language of a profperous man, (as our Sa- 
viour implies by way of Parable ,) Soul take 
thine eafe, eat, drink, , and be merry, for thou haft 
much goods laid up for many years, (Luk. 1 2. 19.) 
And therefore dgurs wifdome was never more 
feen, than in his Prayer ; Give me not Etches, 
left I be full, and deny thee, left I fay, who is the 
Lord? (Prov. 30.8,9.) He knew by manifold 
experience, that r the fnendjhip of the world is 
perfeft Enmity with God, and tends immediately 
to praBical, if not to fpeculathe Atheifm. He 
did not therefore pray thus, Give me not Riches , 
left I be liberal to my Offers ; or, Give me not 
l\iches, left I be bountiful Co my Lujls • but (for 
fear of Z greater milchiefjgzV me not Etches ,left I 
be full, and deny thee, left I fay in my heart, who is 
the Lord I that is, for fear I turn Jtheift,zud only 
facrifce to myfle(b. So alfo Solomon, when he 
was wifeft, that is to fay, when he repented, and 
of a very vicious Prince became a Treacher of 
Eepentance, concluded all under the Sun to be 
but Vanity of Vanities ; as having found by all 
his trials (who fure had made more trials than 
ever any man did,) that Peace and Plenty, with 
their two Daughters, which are Idlenefs y and 
Eafe, are exceedingly great , though glorious 
dangers. Buc 

on the 29 tl] of May. 


But we need not go farther for an vfance, 
than to the People in my Text ; whcm though 
God might have called a very wild 7 "am 'risk , 
he was plea fed to llile his Beloved Vine. Lord ! 
how carefuIL,was it manurd, with Rain, and 
Sun-jl)ine .<? with Quailes, and JManna> and wa- 
ter fqueez'd out of a Rocket with the Dew of 
Heaven j and with the Fatnefs of the Earth I and 
yet when all was don that could be, they either 
brought forth no Grapes ; or if they did, they 
were commonly wild ones. And when feme- 
times they yielded opod, 'twas rather for fear 
of cutting down y than for the fertility of their 
folly or for the manifold helps of their cultivation. 
'Twas their frequently being prund, which 
more efpecially made them fruitful. 'Tis true, 
that God did not evermore pumfh, although 
That people was llill offending For as he 
own d his being, as well their Father, as thek 
GW; fo he was pleas'd to make ufeof either 
^Method for their Amendment ; I mean Imz*- 
ravemex&i as well as Terror. God dealt with 
Them, as with Us of this Nation. As he pre- 
fenbd them a Lnv, fo he promised them a G- 
tf^/z. As he led them *»f0 Egypt y fo he dt liver d 
them cat of Egypt. As he thundred from on a 



An jfnnrverfary Sermon 

Cloudy fo he whifperd out of a Bujh. As he 
pincht them with fcarcenefs, fo he feajied them 
with ^?iWjy # And if the one was even to famin, 
the offefr was even to fatiety. But if we compare 
them with ourfehes in another inftance^ by con- 
fldering how ingrateful, and how unmalleable 
they were j how refining under their Tfli^, and 
how mutinous in their Liberty ; How (like feme 
amongft jj# in this very day of our Deliverance,) 
they fell a hungring after the Gar lick* and the 
Vlefo-pots otEgypt^ quite forgetting the Bondage, 
and ta/* of TZrick, how chey murmur d at their 
Aitf/kfj as if he were iwr/i than a Pharaoh to 
them 5 like fome repining at their King, as if he 
were worfe than a ProteBor, (For 7W, ye 
knoWj was the Euphemifmus, whereby to ex- 
prefs the moft Bloody Tyrant ;) How like fo 
many untamd Heighfers, they were exceedingly 
hard to be brought to hand ; or like a Stable of 
unbackl and unbridled Colts, how apt to j^ at 
their i?^r who gave them Feed : How God 
Almighty was fore'd todifciplme this jiijf-neckt 
Rabble, firft of all by committing them to the 
hardjhips of Egypt, and then by fending them to 
wrefllc with the difficulties of the IVildemefs j 
And how when all this was don, they were fain 




29 th 1 

f May. 


to mifs of their Canaan, whilft they were caking 
it into poffejjion ; (for of fo very great a multi- 
tude to whom die Promife of it was iriadGj no 
more than a * Caleb and a jojhui had a Capa- 
city to inherit it,) we muft conclude they were 
a People who deferv'd to bz whipt with a Rod 
of Iron s not fo eafil v reducible by the k allure- 
ments of Mount Geriz>zim, as by the Curjes 
and the Threats to be thundred out from Mount 
Ebal. So far were They from confiderwg, what 
theyfuffer'd awhile agoe in the houfe of Bon* 
dage^ that they forgot this very Caveat, (as many 
will do this very vSerwtWj) which was meant to 
bring it to their Remembrance j When the Lord thy 
God jhall have brought thee into the Land, to give 
thee great and goodly Cities^ and houfs full of all 
good things, (Sec.) THEN beware that thou for- 
get not the Lord that brought thee out of Egypt. 

Pais we now (if ye pleafe) out of the Vine- 
yard, into the Fold -, from the People under the 
La<v y to Us who live under the G of pel' whom 
though our Lord (out of goodnejs') was-pleasd 
to call his Flockof Sheep, he might have fttl'd 
(putotjujtice) hisEerd of Swine. For if Trfe, 
the gvcdizSbepherd, withhold his Crook, hard 
how quickly we go afiray ! And for here and 

I there; 

*Num. 13.30 
H.b. 3. 

* Deuce. 27. 
&29. 17, 

18, 19. 


An jfnnWerfary Sermon 

there one who will be led into the Fold, how 
many are there that mult be driven z like the 
Prodigal in the Gofpel, (who would not return 
unto his Father until hie was brought to feed on 
Husks J we fddom care for our Phyfician, until 
the time that we atefick,; and then as foon as 
recover d f are very glad, rather than thankful. 
And this may point us out a l\eafon, why for 
io many years together, (before this laji,) our 
Heavenly Father made ufe of his jharpejl Me- 
thods for our amendment * even placing us as If 
raelites amonglt Egyptians, Jikc fo many flowers 
amongft thorns ; of which the principal defign^ 
was not to torture, but to defend us. To de- 
fend us from the danger of carnal fecurity, and 
prefumpiion * D of pride, and wantonnefs ; of for" 
gefulnefs, and ingratitude. And fince the way 
! to be thankjul for our twelve months liberty, is 
very foberly to refleSi on our twelve years xhraU 
dome, Lets iotranferibe a fair Copy of God's 
Oeconomy on the Jews, as (with a grateful com- 
memoratioi^) to confider it alfo in our j elves. 
We who flourifi) at this day like a goodly Tree, 
rfof only planted by the i?mr of God's Rich 
Mercies^ but furrounded (like our Land) with 
an Ocean of them ; we who (tretch forth our 


on the 29 th of May. 59 

- - - -■ ■ ... _ ... . , 

branches , not only for our own , but for foreign 
birds alfo to build their nejls ; and whofc fpring 
(bleffed be God) doth promife at leaft to be as 
Lifting, as once our .Autumn was like to prove • 
we who fiourijb like a Myrtle y how like a Willow 
did we droop i How was our verdure almoft 
exhaufied ? and our boughs, how deflowfd t How 
did we fall after the meafure our fas had rifen i 
tirft God blajied our nobleft Fruits ; then he 
fpoyled us of our leaves ; next he hewd down 
our bunches, Nay 3 how ftrangely were we fed 
on, by thofe very- vermin which we did feed i 
how greedily eaten up by all thofe Caterpillars, 
and Lccufls, which though ingenderd perhaps 
by a Nothern wind, I am fure were bred out of 
our Body .<? It is not eafie to recapitulate how 
many Mercies we now injoy, which our Iniqui- 
ties had withheld for fo many years j and how 
many good things our fins had turnd away from u$ % jer. $. 2$. 
And now if after our Tfeftitution, we (hall be 
found to be a barren, unfruitful T ree ^or fruitful 
only in our Impieties ; lo as That which was in- 
tended to make us better, (hall render us worfe 
chan we were before ; what better ufage can 
we expert, than (after a little tradt of years) 
to bo grubbed up by the Root I to have that fen- 

I 2 terce 


An .Anniversary Sermon 

* a Pet. 1.1 2. 


tence fenc out againft us, which once went out 
againfl the Fig-tree, Cut it down, why cumbreth 
it the ground? Luk\ 13.7. Then give me leave 
to repeat the Caveat ; And in the meeknefs of a 
Remembrancer 3 * to put you in mind oftbeje things , 
although ye kjiow them already, and are ejlabhfbed 
in the Truth. To put you in mind of being wary, 
not io much for your Jellies, as for the people ye 
represent, by contributing to a Law for the put- 
ting of Laws in Execution ; that they may not 
intoxicate their Souls, with too many and great 
draughts of their peace and plenty, for fear a Curfe 
{hall break forth from our this daies Blejfng,by 
our unthziMully forgetting the God that g^ it. 
And let this fuffice for tticfirft importance of 
the word Then, as 'tis a particle of connexion, 
betwixt the Occafion, and the End of our prefent 

QEcondly let us beware, amidfl: the pleafant 
effetts of our Delrverance, (fuch as liberty and 
plenty, living In idlenefs, and zteafe,) that we 
j^f not the Author of it ; becaufe of the dig- 
nity of the DutVj> rather Then, than before, or 
#/***. For, as 'tis the mark of a molt fervile 
mlbafe-bornipmz, to be the worfefot the good 


on the ?g th of May, 


that is done unto us ; fo 'tis the noblefi yenervfity, 

to mend our Itves with our conditions, ihe deep 

and ferious coijideratioii of which great Truth., 

as it (hould lift up our Heaves to a thankful uje 

of our froj ferity 1 fo it fhould alio pluck, them 

down* to an humble fenfe of our obligations* For 

77.ur indeed is the proper feafon^ wherein bumiz 

lity is a mW<?, becauie a difficult veitue, Humi- 

liacion in a Captive D is not a grace, but a necefjtty. 

Nor hath Temperance any place in the houle of 

fcarcenefs, Tneie two mud have a Theatre^ 

wherein to fet themfelvcs forth ^ cannoc eafily be 

j I ten in a little Room. The proper time of fee- 

| ming bjje in our own modeft eyes 3 is when we 

are matter of admiration in other mens. The time 

! to fhew ouxfelfdenial 3 (that is 3 our viftory over 

ourfches^) is when we are brought out of an 

i Egypt; Into a Land overflowing with Milk wd 

v ; v:l\n cm houjes arc full of all good thirds, 

and our Tables (looping under the Weight of 

I their fumptuous load. As our djfli&ions aye 

j ago cid make up Gcd\ opportunity. by to 

fhew us his Mercy, a d luDina kjndnejs \ iopro- 

fpenty ever fuice (ho ild make up curs .whereby 

10 fhew him our meekpefs 3 and moderation. Tie 

very Jtbeifi will cry [O God ! ] in a fit of 

Stran- 1 


An jinnVoerfary Sermon 

Arifiot. Eth. 
Nichom. /.i. 

Strangury, or the Stone ; but let m be Religious 
in time of health. The profaned: Mariner will 
be devout in a tempejl ; but let us be lo in a r^/w ; 
when the tide of our in/oyments is at the full, 
Then in a more efpecial manner let our ambition 
ebb -loweft. .* when we are mounted aloft on the 
wings of Fame j Then let's retire into the Defert 
of our moft humble contemplations j and be lb 
meek, amidft our eminencies, as to become moft 
eminent for that our meekpefs. 

There zvefome of whom I may fay, they 
have been am d with infirmities againft the De- 
vil : fome , whofe Ignorance hath kept them 
fafe j fome, whofe coldnefs hath pafs'd for con- 
tinence ; who have been flegmaticky and therefore 
meek ; or been kept under hatches, and therefore 
lowly. But then it beirg their necefjity, and not 
their choife ; rather their luckjnejs, than their 
valour j they having kept their ground, rot by 
I vertueofany conqurji, but meerly becaufe they 
neVer fought $ a*fcrwVwi ***>«x«ei£ < y«?,.we do not 
properly commend them,, but c^/Z them ta^y j 
they ?re but fanSii Planetarii, (as a Father of 
the Church made bold to word it ;) All their 
armour, if they have any y is but defenfive • And 
for their not being worftcd, they may thank their 


on the 29 th of May. 


Tiuckjers, but not their Swords. Alas^, it fhould 
not be a wonder* toScc Jimpluity in the village j 
or to 4?^ ones integrity^where 'tis an Jwrrf thu'g 
to lofe it. We cannot call That man abftcmtous, 
who only lifeth with an appetite Jpqcauic he hath 
not enough to appeafe his hunger ; nor is Hf to 
be commended for *# being «rp#£, who either 
hath not f uffxient to quench his tbirjl, or has an 
able Brain to f^rrj kj or elie loves his purfe a 
great deal more than his Intemperance, and fo is 
beholding to his bafenefo for his fobricty. We 
do not fay that He is firing* who does not/*// 
when no man thrufts him. IS!or that he is caute- 
lous, and miry, who does not fiumble when the 
ir.i) is flaw. Noj "cis He is the £/viTe and the 
gallant Chnftian, who can hold out his Qfilt 
however bejteged with temptations ; who can be 
cbajte even ill 2te/)'j or mild in ; who can 
be a Spaniard, and yet rot Proud-, an Enjlijb 
-man born., yet not Inconjlant ; who can ta Lpjm/ 
amidft thcTriumpbs of the mod prof pcrcus Re- 
bellion j and bumbly thankful in his Advancement. 
He is jientroujly aChrillian, who can /^ his 
Vow in Bapcillllj where 'tis Ridiculous r.ot to 
break it j who can at once /a* at CW* 3 and/ir- 
/^ jfee world} who canbein7r>> 3 yet not fr*i 

_____ ff 

j^i/w alflhens 


to to a <[u §h» 

ft 1 nerd urn rfl? 
I j^.v Tcmpe- 

ruHiia guU in 
' farxe ? qujz. 

di at to in 
. tgeftste i y^je 

libidinu w- 
| jreraiio in 
I Csft rationed 
; Tcrtul. ad- 

verf. Mar- 
! cion.l.i.c.2£ 


6 4 

An jtnmverfary Sermon 

Heb. 2. lo. 

pbane ; ftrong, and mettlefome,yet not prefump- 
tuous 3 ccnfpic u jufly handfom, and yet not T?**w • 
z^Mathem i:uian, and zChimifi a yet not Jlthei- 
jiical ; who will not be covetous in the midft of 
fei^ Treafure • nor reconcilable to a vice 9 al- 
though it offer him all advantages ; who hath 
all his fhcfenfes (thofe ^Venues of the fc^rt ) i 
at once antique t by Hell's Artillery , and yet is 
able to prevent , or maintain a Breach ; and 
though they &m<?r down the JfW/jj does not j 
fuffer them (notwithstanding) tor^theO'ry. | 
7to, I fay, is the generous, becaufe the p/f- i 
^»jiwg'Chrifl:ian. And agreeable to the figure, ' 
by which our vitious ajj'echons are call'd our 
members, ( we know in our Captains 
Interpretation, (Mat.^2g.) that to part with an 
^Avarice, is to pluck ™t an ?jtf ; and to r*/? away 
a /«/J, is torn off a band* That* as in our Mi- 
litary Oath, we Swore to foht under his Ban- 
ner j fo, as often as we part with zjtnful pajjwn, 
we are reputed (in his acoompr) to Ljeaumb 
in his Battle. SelfdenUl, itfeems, being one 
kind of Martyrdom ; a dying daily for bis fake, 
who, as the Captain of our Salvation, was made 
per f eft ihrcugb fujferwgs. Tis very true in this 
fenfe, that the valianteji Souldm is the very frefi j 

on the 29 th of May. 


Man, For no mau living is truly valiant, but lie 
to bravely dares be guvd, when the Times are 
evil ; and dares not he evil, when Times are 
good ; who ftands the ft Jock of temptations, not 
only in the ivorfl, but the befl of ^ia ; bravely 
holding out hib Forr the batteries and *)- 
faults y not of/?(n?mjOi;lv 3 2Li\dpain y and other 
effects of persecution ; but againft ptatfji alfo, 
and fleajure> and other Fruits of a Bejiauratton. 
To fum up all in a nW, and to carry on my 
Metaphor the molt I can to Their advantage 3 
who will not be carried to any duty, which is 
not honourable, $nd braVe : The Battles of Leu- 
£/m, and Mantinea, were not half fo full of glory 
to that immortal Theban, Epaminonda<> as the 
two victories of a Chnfian over his e*>^> & et« v«. 
That unruly Element of double fre 3 his *«g£r, 
and Wis luft j which his greatejl felicities do mojl 
enk}ndlt 9 And this I hope may be enough for 
the fecond importance of the word Then ; as 'tis 
a particle of connexion betwixt the bufinefs of 
the Time, and the Time it f elf. 

Aft of all let us beware > that the manifold 
injoymmts of our Deliverance do not make 
us forgetful of our Deliverer , becaufe of the 
__ K great- 



An ^fnnivetfaty Sermon 



12. IS* 

greatnefs of the Danger of not performing the 
Duty THEN, when it becomes incumbent 
on us by many unffeakable Obligations. For let 
a maris fin be never to great, in point of nature, 
or degree, Ingratitude will give it an Aggravation. 
And Ingratitude taking its ftature from prece- 
dent obligations, fo as the fins we commit run 
higher , or lower, as the graces we receive have 
been more, or lefs : there are not any fo very 
capable of provoking Gods Fury, as the men 
whom he hath pleas'd to take the moft into his 
favour. The reafon of it may be taken from 
the Athenians in Thucydides, «***&»* f*£w &f>j{«v7«,» 
*«;&rt<«i. The leaji unkindnefs from a Friend is of 
greater fmart, than the hardefi ufage from an 
Enemy. The very fight of Brutus more woun- 
ded Qfar to the heart, than all the reft of his 
Affaffinates had don with Daggers. David In- 
deed was fomewhat troubled, that thfey who 
bated him did whiffet together againft him, (Pfal. 
41. 7.) but 'twas his gteateft ctok of all, that 
they who had eaten of his 'Bread fhould ingrate- 
fully lift uf the heel againft him. For, in that he 
faid, He could have born it from an * enemy, he did 
fignificantly imply, he could not bear it from, a 
friend. And as it was David's Cordolium, the 


on the 29 th of May. 


Type of Cbnfi ; fo alfo was it ChnjVs, the vSan of 
D*iw/ : who did not weep over other Cities, 
from which he met with an ill Reception j but 
be wept over jferufalem, the\oyal City, which he 
had lb much obliged, yet found fo cruel. And 
no doubt but our oaviour is fo much more keen- 
ly and nearly touch'd, that the mojl obliged Chn- 
fiavs fhould break, his Trecepts, than that the 
ignorant Jews fhould offer Violence to his V erf on, 
that we may rationally Juppofe him thus (peak- 
ing to us. Had the Jews or the Heathens fpit 
upon me by their impurities, and buffeted me by 
their blaffhtmies, and jiript me by their /*<:ri- 
ledge, and murder d me by their rage ; from fuch 
as Thefe / could have bom it. But that ye fhould 
war againft me, and in the behalf of that bafe 
Triumvirate, the World, the Fle(b,2iV\d the Devil ^ 
having [worn to me in Baptifm that Ye would 
fight under my Banner againjl all Three : That Ye 
who have the priviledge to be calTd by my 
?^ame, to be admitted into my Uoufe, to have 
a place at my Table, to hear my Word, and to 
partake of my Supper, to be miraculoufly 
brought from the houfe of Bondage, in joying your 
Kings at the firfi, and your Rational Councils as 
at the beginning, and flttii g your fives as fo 
___ K 2 many 


An ^Anniversary Sermon 

2 Cor. 8. 12 


* Mat.7.15. 

many Princes under your Vines and Fig-trees y in- 
joying the liberty of your perfonSy the propriety 
of your ejiato., the. important benefit of your 
L*ntf, and the glory to btfubjeBed by amoft 
honourable obedience ; that fuch as Ye ftiould de- 
fpife me, and caft my Law behind your back -> 
this is that I can leaji indure. My greateft fa- 
Dour, thus abusd, will be converted into fury. 
- And indeed if we confider, that as God (on 
the one [\de)accepteth according to what a man bath, 
lb withal (on the other fide) of them who have 
received much , much in proportion Jhall be requi- 
red i we may with good LtfgzV^ infer, and ftrong- 
ly argue within our felves, that an honejl Hea- 
then is far better, than a Chrijtian Knave. And 
' if an Heathen (hall be extirpate for being barren, 
much more the Chrifiian,iiHe is fruitlefs, (hall 
be cafl into the fire, A fruitlefs Tree, which 
fhould by nature bear fruit, being fit to make 
fewel, and nothing elfe. According to that of 
our Blefled Saviour, (which is at once of uni- 
verfal and endlefs verity,) * Every Tree which 
bringeth not forth good fruit, is hewn down, and cafi 
into the fire. And we who arc grafted into the 
Vine^ mud not only b^zx fruity but fuch fruit 
too, as Chrifl: experts to p*f from us. A 


on the 29 th of May, 


Bramble cannot be cenfur'd for not bearing 
fruit 5 bxaufe it is in its nature to bring forth 
I none. It was therefore t e I ig-iree^ and not the 
Bramble, on which our Saviour beftovv'd a 
Curfe> Mat. 2 1. 19. Nor was it the Bramble, buz 
the Fig-tree, which he commanded to be cut down, 
Luk. 13. 7. we mull one day be call'd to a 
dreadful * reckoning, for all the ufes we have Macaj.10. 
made of our this days Talent. God's injur 'd 
jfujiice mull needs bejatisfied, (and fure much 
ware his injur-d %Mercy^) cither fooner, or Alter , 
either in /to, or another world. And if inftcad 
of being thankful for all the bleiTirgs we now in- 
joy, more efpecially for That which we this day 
Celebrate, we (halibut r«r»them hxowanton- 
nejs, and grow the worfe for the cjfefls of fo 
great a Goodnefs 5 what can we realonably ex- 
pert, but that the p$?rj 0/* fM fhould once 
again be let loofe upon us and c^rj t For fince 
to continue in our impieties, is the greatefl dij- 
honouring of God that can be • a filling up the 
meafure of our Iniquities, and fo the Tials of his 
wrath j He ;w«jl deftroy us, fe dtfendendo^ if for 
nothing but to defend, and fecure his Glory. 

What then remain s,but that we take up the 
Words of the Royal Prophet, and together with 


«o dn jinniverfary Sermon 

Them, his Resolution i We will take the Cup of 
Salvation^ and call upon the Name of the Lord. 
The Cup of Salvation, chat is to fay., the Cup 
of Thanks, for that Sahation which he hath 
wrought j as Junius and Tremellius do rightly ex- 
plicate the Trope. And mark the force of the 
Copulative, by which thefe Duties are tyed to- 
gether. Without thz Cup of Salvation, (that h) 
The Cup of Thankfgiving unto the Author of our 
Salvation, all our calling upon his Name wilt be 
quite in Vain : For when we fpread out our hands, 
he will hide his eyes, and when we make many 
Prayers he will not hear, (Ifa. 1. 1 5.) And then 
to thank him as he requires, is not only to en- 
tertain him with Eucharijlical words, with the 
meer Calves of our lips, or a Doxologie from the 
teeth outwards j but to imitate, and obey him, and 
to love him after the rate of his favour towards 
us. That we may not forfeit all our interell in 
the temporal falvation we this day Celebrate., nor 
bring a reproach on the Author of it, for faving a 
people fo ill defer ving ; we mull add to our 
verbal, our vital Prayers j nor only keep an 
annual Day^ but even an Age of Thanksgiving for 
our Deliverance. 

And then with a greater force of Reafon, 


on the 29 th c 

f May. 


wc rnuft beware that we forget not the Lord 
our God, who, if he brought us not out of 
the Land of Egypt; did yet deliver us this day 
from the houfe of Bondage. We mud not any 
of us forget him, in whatever Refrejenls, or Pre- 
jents him to us. But Te efpecially mull not for- 
get him prefented to j on in his Vicegerent -whom 
the more ye do enable to fo zW^ what be Ji- 
/^j DefenforFideij by fo much the greater will 
be jt?«r G/orj^ and the better ye will provide for 
your childrens fafety. The more ye ftrengthen 
Tlwt H<W, which under God is to brandifh the 
Sword of Juflice, (and ceafeth to be a Sword of 
Jujtice, when wrelled out of That Hand by the 
hand of Man,) the better protected your Peace 
will be, trom the untamable Enemies of each 
Extream. Nor can ye rationally hope to keep 
your Peace any longer, than whilfl the evil- 
ey'd Factions want power to^mr^it. Again 
beware thztyt forget not the SoDcraign Author of 
your Deliverance,wherefoever ye (hall find him 
prefented to you in his Mejjengers 3 (and what I 
mean by that word, I need not explain in fo wife 
an Audience ;) by whole continuing unrejiurd 
to their Ancient Privi/edge, and Right > your 
own Eejiauration remain's imperfect. Agani be- 


An jfnniyterfary Sermon 

Eccl. 12.13. 

ware ye do not forget hm prefented to you in his 
Members , who are not only yom fellow members y 
but were your old fellow J Offerers in the very 
fame Caufe • to which they -ever have adhered 
with the very fame conjlancy ; and for which 
they have been ACtors with the very fame cou- 
rage ; and do re Joyce in the greatnefs at leaft of 
Tour Reftauration, how much foever they are 
mourners for the fc2ndalous littlenefs of their 
own. Profperity (I have fhew'd) is a dangerous 
weapon, luch as none bat the merciful (hould 
dare to ufe. And if ever there were a Parlia- 
ment, in which both Mercy y and Jufiice met, 
this has the honour to be reputed fo very exem- 
plary for both, that they who ftand in need of 
bothy are very confident to obtain them, now, or 
never* A Parliament fo prepard by the fpecial 
Providence of God, for the perpetuating of Peace 
in our Brhijh world, that nothing lefs than the 
prefence of all perfections in a Prince, can make ! 
us patiently think, of its Dijfolution. 

Will ye hear the conclujton of the whole matter 2 
1 fhall deli \ cr it to you briefly, in this Vetition. 
That io far forth as ye regard the Righteous 
Judge of all the world, and are feafen'd by Him 
with the manifold gifts of the bleffed Comforter, 


on the 29 th of May. 

With the SftUt of wifdom and understanding, with 
the Spirit of counfl and chofly firenjth 9 with the 
Sjirit of knowledge and t) 1 !inefs> and laftly 
With the Stint of bis holy fear, Ye will confider 
what I ha\c faid b y your own Authority, bxaufe 
in an ablolute obedience to your own Order, aid 

A Nd now the God of T?eace and "Tower, who 
brought you forth on this Day from the 
Houfe of Bondage, bah defend <f»^.dire£t you, 
from this day forwards, in all your wa yes. That 
every one of your Terfons, and the * whole 0/ 
every one, both Body, Soul, and Spirit, may be 
kept blamclefs unto the coming of our Lord J if its 
Cbrifl. To whom with the Father, in the unity of 
the Spirit, who is abundantly able to keep us from 
falling, and to raile us when we are down, and to 
preferve us being railed, and to prelent us fo 
preferv'd, before the prefence of his Glory 
with exceeding Joy, to the only wife God our 
Saviour, be ajcnbcdby us, and by all the world, 
Blcfjin^, and Glory, and Honour, and Power, 
Wifdom, and Thanksgiving, from this day for- 
wards for evermore. Amen. 

F I f\: I S. 



Ifa. 11. 2 

* 1 Thef. 5. 

Mercy & Iudgment 





by the Order of the Right Honourable 

the Houfe of 


I N 

PARLIAMENT Atfembled, 

Upon a Solemn Day of Humiliation occafioncd 
by the Great Rain in June and July, 
• MD. DC. LXI. 



AMOS 6. 12. 

Therefore thus will I do unto ihee, o Ifrael ; And 
becaufe 1 will do thus unto thee. Prepare to meet 
thy God o Ifrael. 

§. i. HF Hough Zeis the Language of the 

X Schoolmen [Quicquid diatur de Deo 
eft Veils'] That whatfoeVer is f aid of God is God, 
and that all his Attributes are Himfelf; fo that 
agreeably to This, Infinitely mud be Their fea- 
ture as well as His, and Eternity their Duration, 
yet fince the Pfalmiit hath adver.tur'd to take 
the Altitude of Two, I mean his Mercy, and his 
Jujtice ; And fince my Text hath each of thefe 
in lo remarkable a Degree., that they feem to 
be here in their Jpo^o, I (hall be bold to make 
ufe of the Pfalmifis Ti^ure , and pronounce 
God's Mercy (o much higher than his 'juftice, as 
to lav in the words of that T\oyal Prophet, That 
his Mercy reacheth unto the Heavens, and his Juflice 
[in companion but] to the Clouds. Which is as [ 

much » 

Pfas. ?5. 5. 

7 8 

^Mercy and Judgment 


much as to fay in Dire&er Termes 3 That 
though neither can be the greater, where Both are 
Infinite, yet he is much more delighted in the 
exhibition of the one, than 'tis poflible for him to 
be in the execution of the other. 

§, 2, For though the Doom here denounced 
island direful > even the «**•©- x^d* of which 
St. Jtffctf fpeaks in the Revelation, ( that is ) 
The fW<? or Green Horfe whofe name is a***-* 
bringing D^rfc in the Proband Damnation in the 
R^r • Though the Lord of Hefts in this Chapter 
does Helium dicere, proclaim a W^r againlt his 
Rebells, and that fo griir. \y fet off with a Tram 
of Judgments, that Tf^r itfelfh one of the /^ 5 
And the Plague of Famine none of the greauji; 
Yet if we look upon the Objefi of this Severity, 
thofe Kz'we ofBajhan, the Ingrateful Inhabitants 
ofSamaria&id if together with their Ingratitude, 
we compare his Goodnefs and Longanimity, the 
feverai JJe/tf of the Climax, by which his ^»gw 
went up to fop// a Meafure ; and if we confider 
that even Then y He made them an offer of 
Reconcilement , defiring earneftly they would 
meet him in order to Amity and Peace ; we fhall 
not only be fore'd to fay that the Mercy of 
God doth rejoyce againfl Judgment, and that in 


*Met Together. 


the midjl of alibis Judgments be thinks of Mercys 
but with * Pbilo the Jew, whom we may En- 

glifh OUt of the Pjalmift y [rjmtaiff a™ • 'bmg- **e^ 

*< ivi,] that as his Afcrry is ( in one fenfe ) over 
all bis works, fo it is ( in another ) over all his 

§. 3. To give you an Inftance in the Text, 
(as his Majefty's Proclamation hath given an 
Inllance in the Time,) behold a Sacred kind of 
contention betwixt the Mercy and Juftice of God 
Almighty. In which however his Indignation 
(with proportion to the fins of his people Ifrael) 
doth feem to be in its Exaltation, fo as his Ju- 
stice even begin s to pronounce the Sentence ; 
Yet 3 by a ftrange Jpofiopefis, his AW^ prefently 
interrupts it. He denouncech a Defolation, and 
(at the very fame Infant) defires a Treaty. No 
fooner threatens that he utf7/ 3 than he compafiio- 
nately Exhorts that he W4j| not punifh. No 
fooner is he enter'd upon his Ideo fie faciam, 
Therefore thus will I do, but he immediately 
comes off with a Componc Te in occurfum, pre- 
pare thy felt for a friendly meeting. And he 
enforceth his Advice with a Cogent Reafon , 
TSecaufe I will do this unto thee. That is, Repent 
whiift thou haft Time, that I may not do it. 


Vb\h «*y 

oil «Tflw7< 

£«or. p. 2 


1% TO 



*Mercy and Judgment 


I * iSam. i$, 

j 29. 

Becaufe I threaten and do intend to turn thy 
Bewty into Jfbes> thy jBd<?>2 into a Wildernefs , 
Wyojleofjoy iv to Mouming> and thy Garment 
of Praije into a $**$* vfHeavinefs ; Therefore^ 
Now turn unto me with all thy hearty and with 
Faftingy and with Weeping, and with Mourning 
tnat I may alter my purpofe, and Repent o\ the 
things which I have threatned. Which although 
at firft hearing doth feem zParadox> a kind of 
&«rnot«rir, a Truth appearing in the difguife of a 
Contradiction ; yet it deferves to be the iV*- 
phrafe, and the Exegefis of the Text, 

Therefore thus will I do unto thee, o Ifrael 5 
And becaufe I will do thu* unto Thee pre- 
pare to meet thy God o Ifrael. 

§. 4, In which words being confider'd (not 
fo much in their liifrul, as) in their rational 'Im- 
portance, there areirnw things exprefsd, and nw 
Z/^/> W € We have firft a Command, with a CW- 
frVgf j (Both fufhciently exprefs'dj) And of 
:ater we have imply 'd, ac once the Merito- 
rious and Final Cauje. But in as much as the 
firft does carry the Lft along with ic. They all 
are eafily comprifed in this Tricotomie. ' 


JMet Together. 



Firft a Terrible Commination of no lefs than 
utter Ruin to the People of God. Sic faciam tibi 
o Ifrael j Thus and thus will I do. 

Next the reasonable Ground of this Commuta- 
tion, which is their living unreformd under the 
EHaies and Methods of leffer Judgments. And 
this I cannot but Collect from the Illative 
Therefore j as it looks back upon the Caufal^ in 
the words immediately going before. For Be- 
caufe Te have not return d unto me faith the Lord, 
Ideofic faciam. Therefore thus will I do. 

Thirdly the End, or the final Caufe, which is 
not to Execute the Judgment;, but to avert it. 
For fo I gather from the Command, as That re- 
lates to the Commination. Becaufe I will do thus 
unto thee, Prspara Te in occulfum, prepare to meet 
thy God 6 Ifrael. 

Thefe Particulars thus premised , will very 
naturally aftord us four Dotlrmal Proportions. 

Firl^ That the Terrors of the almighty do 
make up one of his choicejl Methcds, whereby to 
bring Sinners to true Repentance. 

Next that his fharper fort of Judgments is a 
fit Remedy for Thoje, upon whom his milder 
Chafiifements have been unhappily ineffectual. 
And yec 
M Thirdly, 


^Mercy and Judgment 

Thirdly* So far is God from delighting in 
his lnfiBions * or from willingly grieving the Chil- 
dren of men * that the firft and chiefeft End both 
of his Menaces, and his jiripes, is to Execute 
Deftrudtion not on the [inner, but on the^ • 
not to flay, but reduce the Fugitive. And 

Fourthly * God antecedently defiring the 
timely Repentance of a Sinner * and only by way 
of Confecution, The final Dejiruflion of the Im* 
penitent, 'Tis plain His Menaces axe fulfilled by 
their never coming to pafs. Mod; fully fatisfied 
and accomplifh'd* not when they Confound, 
but Convert a Sinner. My Reafon is* becaufe 
the End of the Command is to anticipate the 
Effeft of the Comminution. Becaufe I will do 
thus unto thee* in cafe thou doll: proudly neg- 
ledfc to meet me ; meet me therefore in the way* 
to the end that I may not do thus unto thee. 

Of thefe feveral Proportions* the two for- 
met fhew us Gods Jujiice, and his Mercy fhines 
in the two later m All concurring to the ends of 
our prefent meeting j The firft to deter-us from 
what is Evil * The laft to perfwade us to what 
is Good. The former refpefting ourlate Plague 
oiT^ain j the later our blefling of fairer weather. 


JMet Together, 


Both conducing to our Defign of Crying louder 
by our Repentance > than we have don by our Im- 
pieties y That by our timely Information we 
may retnVe the heavy Judgments, which our 
clamorous Sins have been lurein^ down. 

I. §.1. To begin with the Firfl: of the Pro- 
portions, is not more natural to the Text* than 
it is fervueable and fit to lay the Foundation of 
the Sermon. For of the many ftrong Affecti- 
ons which are feated in the Appetite and Heart 
of Man^though none is certainly more Infamous , 
yet (being rationally determin d) there is not 
ai./ more Ufeful man that of Fear. It is in- 
deed the moft unhand fome, (as the World now 
goesO butbei';g well fix d> the mod wholefome 
pailion ; the molt ungentlemanly perhaps, but 
not the moft unchriftian Quality ; And though 
the worft for Execution, yet the beft for ddxtife. 
It was, a very good faying though of a very*// 
man, (and meant 1 iuppofe to as ill apurpofe,) 
Primus in Orbe Deos fecit Timor. That had 
there been lefs Fear, there had been alfo lefs 
Religion in many Places of the World. For as 
Fear was the firft Engine which brought in Re- 
ligion amongft the Heathens • fo after the mea- 

M 2 fure 

8 4 

iHMerey and Judgment 

fure that It departed , Irreligion and Atheiflm 
fiird up its Room. This was That that taught 
the Gentiles, firft to make their own Gods 3 and 
then to Worship them. They were Religious 
(poor Souls ! ) in their own defenfe, (if wc may 
call Superflition by fuch a Name.,) not out of 
gratitude to their Deities, for that they had don 
them any Good, but only out of a Fear that they 
would otherwife do them Harm. Hence the 
Heathen Theologifts, (I mean their Poets, and 
their Philofophers,') finding the People more apt 
to be drhen, than lti± and to have eafier Im- 
prefiions of Fear, than Hope, thought it conve- 
nient to Catechize them, more in the Torments 
of their Erebus, than in the Pleasures of their 
ElizJum. They told them of Minos, and T{ada- 
manthus^ as the grim Judges of Offenders ; of 
Haggis, and Furies, as Executioners of the Sen- 
tence ; of fuch as Ixion, and Prometheus, as fad 
Examples of the Condemn d. All which (faith 
Dicdorus) were but &&*«* awx^v^ fo many Bug s, 
or Mormos, to fright the People into Morality. 
^. 2. So great an Influence had Fear on the 
Falfe Religions of the World. And to difco- 
ver as great an Influx which it had alfo upon the 
True, Let me lead you forth a little out of the 


Met Together. 


Forrejl into the Garden, wherein the very firji 
Precept was fens't with Terror. It was not faid 
unto the Protoplajl, Thou fa alt furely live , if 
thou eateji not ; But (as a method of greater 
force,) In the day that thou eatefl, thou fii alt furely 
dye. If we look into the Bible, from the Be- 
ginning to the End, This we (hall find to have 
been the Method of each P erf on in the Trinity. 
Firft of all it was the Method of God the Father, 
when he deliver'd his Law from a Burning 
Mountain^ even with Thundering and Lightning, 
with Blackjiefs and Varkpefs , with J moke and 
Tempeji, with the found of a Trumpet , and the 
Voice of words, which Voice they that heard, intrea- 
ted that they might net hear it, andfo terrible WM 
the fight, that Mofes J aid, I exceedingly fear and 
quake. This again was the Method of God the 
Son, who faid he came not to dejiroy, but fulfil 
the Law- his word is *\*ss**, to fill it up. He 
did endeavour to Preach his Hearers irto the 
High- way of Heaven, even by fetting before 
them the pains of Hell. He threatn d them 
with Weepings and Gnajhina of Teeth ; with a 
Worm that dyeth not, and with a Fire that is not 
quenched. We hear him faying, It is Impoffible. 
(that is to fay, exceeding Hard,*) for a Rich -man 



19, 20, 21 



^Mercy and Judgment 

2 Cor. 5, 11. 

1 Cor. 5. $, 

enter into the Kingdom of HeaVen. He faith the 
way to it is jireight 3 and the Gate ^(arrow 3 and 
the Travellers that find it extreanily Few. He 
bids us firm to enter in ; and never leave dri- 
ving, until we Conquer. Nay this was the Me- 
thod of the Comforter, even of God the holy Ghoji^ 
who taught St. Paul to confirain his Scholars, 
by fhe wing the Terrors of the Lord. Nay to de- 
liver them up to Satan for the Dejhullion of the 
Flejhj that their Spirits might be faved in the Day 
of the Lord Jefus. 

§« 3. And indeed if we confieler, How many 
poor Souls have been debauch a in thefe Times > 
by the falfe Apprehenfions of Chrifiian Liberty, 
and Confcience ,ot Faith without LoVe J unification 
without Honejiy, and Repentance of Sins with- 
out Amendment • fo as the Jialeft of thofe Here- 
fies which had been brewd in ancient* Times y 
are freihly broactid in our Dayes, and given 
for Drink to the giddy People ; we cannot but 
I wifh that all our Clergy would now become 
^Boanerges, or Sons ot Thundery at leal\ bv fhew- 
1 ing the ttri£t neceffity of Impartial obedience unto 
! the Gofpel 5 that is to fay, unto the Statutes or 
i Laws of thrift ; A living in Hclwefs, and &V/?- 
teoufnefs j in AVry, and /Vcfoy 5 in Godlinefs^ 
' and 

ZMet Together. 


and Honefy ; in the Duties of the Fir ft, and the 
Second Table ; without the which (faith the Au- 
1 thor of the Kpiltle to the Hebrews)) no man liviw 
JJjall jee the Lord. 

§. 4. This (we fee) is fo peculiar to that 
Amazing Lover of Souls, that he does not only 
fet Hell before us., and lad Examples too behind, 
but Temporal Crofjes on either Jtde. And how- 
zsztfurroundtd thus with Terrors, wc find them 
All little enough. For firft it being not the vreat- 
nefs, but the prefentnejs of Danger which moll 
affrights us; He does not threaten his Rod only, 
but often layes it upon our Backs. And then 
becaufe (like common Mariners*) we would not 
Pray, though in a Ternpefc, were it impciTible 
to be drown d, or to faffer Shipwrack, He does 
not Puriifh only at prefent, and for a Time j But 
alfo threatens he will do it to all Eternity. For 
if after this Life is fwallow'd up of Immortality, 
He fhould only have an Heaven for Loyal Sub- 
jects, and never a Hell for his T(ebcllious ones ; 
men would be readier to fay, at the laft period 
of their live*, Let us eat and drink. , for -to mor- 
row we dye, Than Let w fajl and pray, for to 
morrow wefliall be happy. 

§.5. If any Fiduciary fhall fay, That 



88 {Mercy and Judgment 

Terrors work not a filial, bat fertile Fear j and 
rather caufe an hypocritical! > than Godly for- 
row ; the Anfwer to it is very Eafy, That as 
Gods feverity fpeaks his Power, and That his 
Excellence j io many times a fertile Fear begets 
a F&tf of Admiration ; And Admiration is apt 
to end in a Fear of Reverence ; and Reference is 
a Compound, which has Low, as well as Fe^ 
for a chief Ingredient. 

§. 6. And if again it (hall be objected, that 
John and Jtfwf j are but uncomfortable Preachers, 
enough to blafb a mans Faith, and Thunder frik^ 
him into Defpair ; I Anfwer to it by thele de- 
grees, Firft that for here and there one who 
poflibly falls into Defpair, Thoufands rife to 
frefumption, and Millions lye down in carnal 
Security. Again, The Sin of Defpair is not fo 
commonly under food, as it is dangeroufly mifla- 
ken, and that by fome who Domineer in our 
open Pulpits. There is a kind of Defpair, which* 
is only the effect of a broken heart, and the ma- 
nifeft fign of a tender Confcience. The mark of 
fuch a .*mt-¥*«x««, as is «>«t^^«^, a T\e$entance never 
to be repented, there have been Perfons in the 
world, who have been fo very paiTionately in 
Love with GW, and fo amorous of his Purity, 


{Met Together. 8 9 

that they have hated themfehes extreamly 3 be- 
caufe they have fufpe&ed they have not loVd 
him ; And have been eafily betray d into fuch 
iufpicion, by their fenfe of fome things which 
are unavoidable , even the natural Infirmities of 
Flefh and Blood. Every fmali Mote in another s 
Eye hath leem'd a 13eam in their own. They 
have look'd upon their Sins through a kind of 
Microfcope, ( for fuch is the Glafs of an holy 
Jealoufie,*) which hath made a little Ignorance to 
look as bigg as an Infidelity ; an human Frailty to 
feem as monftrous, as an Jpojlacy from Grace. 
Thence come thofe Syncopes of Spirit , by 
which they are made to cry out, with Chrift 
Himfelf upon the Crofs, (although 'tis quite in 
another fenfe,) My God, my God, why haji thou 
forfaken me t An evident Argument, and fign, 
not that God hath forfaken Tbemjdut rather that 
They have forfaken Sin* So when Peter cry'd 
out (and even to that very Saviour on whom he 
depended for his Salvation.,) Depart from me 
6 Lordy for I am afinful man,~] He drew Chrifl: 
tohim, by his intreating him to Depart j The 
more a Saint in Chrifis Eyes, for being a Sinner 
in his own. As there are many filly Shepherds, 
who miftake a 'Repenting for a Despairing Sheep; 

N fo 


£Mercy and Judgment 

fo there is oftenymes an Innocent, but filly fheep, 
which miftakes his own Weaknejs for want of 
Faith. And in as much as he does not at all 
Prefume, is very apt to apprehend he does not 
fufficiently "Believe j whereas his feemin^nejs 
of Vefpair is a real Argument of his Faith, wh'Ad 
attended with an hatred of former fins, zwdfear 
of falling into the like. For whilft he thinks he 
has not Faich 3 he does at leaft defire to have it. 
And whilft he defires, 'tis plain he loves it. And 
becaufe of juft nothing there can be no love at 
all, He that love s mull needs believe^ that the 
objeEl of his Love has a real Being. And if he 
defires what he wants, and truly loves what he 
defires, and by confequence believes what he 
truly loves ; Then fure the fequel is una void - 
able 3 That this falfifying Vefpair is an excellent 
good mark, of a True Believer. And to This alone 
it is I would fain drive Others, becaufe to This 
, I would fain be driven. But now the Murder- 
ling Veffair is another Things and often iilues 
from the Preaching of unconditional 'Reprobation ; 
when whofoever thinks himfelf of the Hopelefs 
Clumber, is apt to hold it fo Vain a Thing to 
catch at an Interefi in Heaven, that he refolves 
to enjoy his good Things upon the Earth. And 


JMet Together, 

9 1 

as nothing is lo daring as a Defperate Coward, 
when he finds 00 way to obtain his fafety by his 
f/Jr^ 3 and thence is made by his Defpair a moft 
insufferable fighter, ( from whence arifeth the ; 
common faying, That when an Enemy isflying, 
'tis good to make him a Golden Bridge) fo there 
is nothing more j<n?w/ fat leaft by Intervals and 
yjfJ,) than the Defperate Sinner which now I 
fpeak off; whofe Famous Character we meet 
with in the fecond Chapter oflVifdom ; where the 
Defpairer of Immortality in an extreamly better 
world, does make an hearty refolution of living 
merrily in This. This is that defperate Defpair 
which is as mifchievous as Prefumption^ in that 
it placeth the finner beyond Repentance. And 
fo the objection notwithftanding, my DoBrine 
feems to (land firm, and unremoveable, [That 
the Terrors of the Almighty do make up one of 
his choiceft Methods for the brirgine of Sinners 
to true Repentance.] 

§. 7. Having briefly thus infifted upon the 
proof of the DoBrine, methinks our manifold 
Experience fhould fave me the Labour of Ap- 
plication, whether we fall under a public^, or a 
private confideration. We muft confefs, as to 
the public^, That our fins have been as clamo- 

N 2 



£Mercy and Judgment 

Gen. 9. 15 

Tons as thofe of Ifrael ; and God hath us'd the 
fame ^Method for our Amendment. We have 
many years felt the effects of War j and now 
are exercifed atrefh with the Fear of Scarcenefs. 
The very Perfection of our Spring hath as it 
were been fwallowd up by a Second Winter. 
The late Abufes of our /7<?»y> have been the 
Heralds of a D^/r/; j And the Deluge of our 
Impieties hath been fo rebuked by that of Waters, 
That God does feem to have alter'd the courfe 
of Nature, as 'twere to try if we will alter our 
courfe of Sin. Tis true the Seafon began to 
mend,upon its very fa(\.fenfe of our Humiliation. 
And God hath only faid to Us, as to the People 
in my Text, Ideo fie faciam, Therefore thus will 
I do. All is hetherto but a Threat-, and That fuf- 
pended with a Condition. Through the Boive in 
the Cloud which was fet as a/gtf betwixt God 
and Us, he is pleas 3 'd to jhoot comfort throughout 
our dwellings. But then the ground of its con- 
tinuance doth ftand conditionally in This, That 
we do all at this Inftant Prepare to meet Him. 

§.8. As to our frivate Confideration, perhaps 
there is hardly any man here, whom God hach 
not terrefied one way or other, and fent his Rod for 
anJmbaffador tofpeak his Will. As either by the 

• lofs 

Met Together. 


lofs of a Darling Child, or of a moft endeared 
Wife, or elfe by fome pungent and grievous jickr 
nefs, or by fome eminent mifcarriage in point 
of Honour, or Ejlate j or if by none of all Thefe, 
yet at lcalt he has been thttathrd, by the woful 
Examples of 'other men. QKam tua T\es agitur, 
Paries cum proximus ardet. ) The Bod lhat is bru- 
jlnng but in the Jire, may (we cannot tell how 
foon) be iharply beating upon our jlooulders. 
The very weather which now is better y may 
foon be worfe than it was before. And though 
the Immoderation of Rain is pafsd, yet the conje- 
o^uences of it are ftill remaining ; And the Re- 
membrance of the Threat fhould be prefent with 
us. Nay fince 'tis clear from that difficult, but 
ujeful Text 3 Alark. 9. 49. [n«c r*$i &*&>*<&**, * *•**« 
»»j*a*] That we muft every one beSeafond, 
with vS^^/r^ or Fzre 5 That our pfrzd JjfcBions 
mult be eaten out here, or elfe our Perfons de- 
ftroy'd hereafter ; (there being no medium be- 
twixt the one and the other \) blefled be He 
who (hall preferve us in Tears of Brine, that he 
may not consume us in Firq^pf Brimftone. We 
ought tofmile on thofe (tripes, which are meant 
to drive us to Immortality. 

§. 9. Let us not think our felves too wife, 


Rev. 21. 8. 


£Meny and judgment 


to be thus InjkuSled ; or too old, to be thus 
Educated ; or too great to be thus CorreSled. 
Perhaps the Rabbins of our Schools^ are in the 
School of Jefus Chrijl no more than humble 
A B C darians ; They that are Aged enough by 
Nature >mzy have hardly yet attain d to be Babes 
in Grace j «And they who brandifh the Sword of 
Juftice, are themfelves under God's Lafb. And 
iince we cannot ever enter into the Kingdom of 
HeaVenjtfAek we receive it as little Cbildren^Ltt 
us therefore., as little Children, down on our 
Knees before our Father. Let us confefs that 
we have find -, Let us ask him Forgivenefs, and 
promife never to do the like. He will not cafi 
away his Bod, until he fees that we have Kifs'd 
it ; And that we can fay with the Prophet Da- 
vid, It is good for us to have been affliSled. For 
whom his Menaces do not better, they acciden- 
tally make worfe ; And if we harden our Hearts, 
I we do but weighten his Hand. The (hewing of 
| which will be the work of my Second DoBri- 
\ nal Propofition. 

[That Gc£s Severer fort of Judgments is a 
fit T(emedy for Thofe, whom his milder Chaftife- 
rnents will do no good on.] 

§.i. i 

IMet Together. 


§. i. I cannot fhew you this better, than by 
Example ; nor by a better Example, than what 
this Chapter does here afford us. For when the 
kine of Bafljan on the Mountains of Samaria^ 
(the Schifm.Atcal Tribes of the People IJrad, 
whom God did therefore ftigmacize with fo 
dilgraceful a Feripbrafes,') had opprefs'd the 
poor, and crufh'd the needy,, ( ver. i. ) when 
they had greatly trapfgrefid at Bethel, and mul- 
tiplied Tranfgrefjtons at Gilgal, ( ver. 4. ) God 
was pleasd to proceed againft them by feveral 
jleps and decrees of his Indignation ; that if a 
lefjer corrofive would not cure them., a far per 
might. For firft he fent them channels of Teeth, 
as his Emba\fadour or Herald to fetch them in. 
There was a want of ' Thread in all their places, 
which was the firft part of Famine ; And yet 
for all this they would not return unto the Lord, \ 
(rer.6.) Next he Plagued them with a Drowth, 
that fecond part of Famine ; Their Sirs had 
made the Heavens Brafs, and the Earth Iron. 
So that two or three Cities were fain to wander 
into one, at;d all to drink a little water. Buc yet 
for all this they would r.ot 'Return unto the Lord, 
(yer.%.) After this he proceeded to'pour out a 
Curfe upon all their fruits ; The fruits of their 


96 JMercj and Judgment 

Gardens, and of their Vineyards , which were fud- 
dainly blafled, and devour d, partly by the Mil- 
dew, and partly by the Calmer-worm. And this 
(we know) was a third part of Famin ; But 
notwithftanding all this, They would not return 
unto the Lord, (ver.yj Hereupon his Indignation 
waxt hot againft them j For feeing the Gajily 
PaleHorfe had been fo utterly unfuccesful, He 
fent the Red Horfe amongft them, and that in 
both parts of the dreadful Hieroglyphic!?,! I mean 
the War, and the Teflilence. And yet for all this, 
They would not return unto the Lord, (T^ In 
the Fifth place therefore, when neither any of 
thefe Judgments, nor altogether, could do the 
work ; what remained but that the Earth 
fhould openhtT Mouth, and [wallow them up ? or 
that a tire fent from Heaven fhould fend them 
haftily into Hell t And even of This they had a 
7^/J,(as appears by the verfe before my Text,) 
God oVerthrowingfome of them, as he had Sodom 
and Gomorrah ; and the Reft were but refpited, 
after the manner of z Fire- brand pluckt out of 
the Burning ; And yet in defpight of all This, 
They would not return unto the Lord, (Der. 11.) 
Sixtly and laftly 3 when fo many 'Prelu forte 
Judgments were in effect cajl away on a ftubborn 

People ; 

tMet Together. 


People j when all chofe Emifaries and Heraulds 
were fent in vain • when Death it J elf could not 
fright theirs however ujherd and waited on with 
lb grim and formidable a 7ra» ; what could 
in reafon be expected but fuch anAbfolute 
ir«w\i$e*«> fuch a complete DtVajlation of Them, and 
Theirs j as fhould not leave fo much as a P/vwo, 
(no not fo much as a n^a^) to carry the Ti- 
dings of their Rum to late Pofterity ? And even 
This is alio Threatnea ir» the words of my Text;, 
W™ Tibific faciam^ Therefore thus mil I do unto 
thee o Ifrael. 

§, 2. And as Thus unto J/tW 3 fo why not 
Thus unto England too, if u?e continue (as they 
did) to corrupt our felves with his Goodnefs to 
us ? If we make no better life of our Peace and 
Plenty, and the other effects of a l\efauration, 
than to turn our Peace into Wantonness > and our 
Plenty into Luxury, our Liberty into Licentiouf- 
nejs , and our Strength into Prefumption, our 
/Wer into Oppreffon , and our Dignities into 
PnWe ? Nay in as much as the Dimenfions of 
our Ingratitude, like the Higfcjb and D^/ffc of our 
Obligations, are far ^wd thofe of the People 
7/r^/ ; God will not only do 77w unto us 5 out 
more to Us> than unto /jW/, unlefs we timely 

O prepare 


<Mercy and Judgment 

prepare to meet him, and prefenc him with the 
Fruits of fincere Repentance ; which, we have 
nothing to excufe us (when God hath don fo 
much to us to make us fruitful ,) ifwedonot 
bring forth in the greateft plenty. 'Tis true, we 
have often gon out to meet him ; But not with 
Prayers, and Tears, the only Armour of a Chri- 
stian ^ whereby to hold out againft Omnipotence, 
and the only Weapons to overcome it. We have 
rather gon out to meet him, as we commonly 
meet a Juji Enemy ; Not to ask him forghenefs, 
but give him Hattle. We have gon out to meet 
Chrift, not like Them on Palm Sunday, who 
ran before him into Jerufalem, with Doxologies 
and Hofannahs to the Son ofDarvid 5 But rather 
like his firft Crucify ers, with Swords and Staves 
to apprehend him. And how improfperous fo- 
ever we have hitherto been in our Encounters ; 
Though God hath many years kpockt us againft 
each other, and fo opposed us unto omfches, as 
that we really became no lefs his Hojl, than his 
Enemies ; yet like Marcellus in the Hiftorian, 
Certamen ferociter injiauramm, we atezsjiurdyz 
fort of Sinners, (many of us,) as if we never yet 
had fmarted for having fend. It was Vhormtos 
faying in Thucydides, That conquer'd men are 


JMet Together. 



Job $.6, 7. 
Ch. XLI. 
vcr. «9. 

commonly Creft-fallen, and do xemk of their cou- Jj^tUt 
r<*ee avainfl a fecond Encounter, as foon as they ** m d Y*~ 
haVe fatally incur d the firft. And fhall we on ^» C Kn^. 
the contrary be fuch a befotted kind oiWarriars> nucjdjii.l 
as like the Indians in Valeria* j (even in fpight of ' 
FythzoorM his Golden Symbol ^ to dare Encoun- 
ta with F/re it /*/fV (Tor to thofe that yjgfo 
with him, we know wr GW is a Confumingfire> 
Heb. 12. 29.) And fince there is hardly any 
A\faftion, (no not oar late immoderate Rain) 
but is afpark^of Gods wrath j Let us not by our 
Impenitence prefume to heighten it into a Flame. 

§.3. Let it rather be our wifdom, from this 
day forewards, Venienti occurrere (jion jam morbo 
^uidem,fed*) Medico. Since our Indeavours will 
come too late for the prevention of the Difeafe, 
Let us go meet our Thyjician, and (lay the jkarp- 
nefs of the fflfitfi he is preparing tor our Recovery. 
We know not what Judgments may yet b£ ho- 
vering over our Heads • and perhaps our very 
Harvefi may be as Terrible as our Spring. God 
will not give over the Cure, till the Vifcafe is 
Defperate. For though his /q(j£r fort of Punifh- 
ments did fcarce incline the Heart of Pharaoh, 
his /*JJ orecame it \ (fo far at leall as to compel 

O 2 him 


^Mercy and Judgment 


him to let the People go free.} And if his Launce 
is unfuccesful, we fhall be fo much the furer to 
feel his Caujiick, But yet behold the Sun of 
Righteoufnejs breaking forth in this place like 
the Sun of Nature. There is not wanting mat- 
ter of comfort, in the midft of thofe Terrors which 
have bifiegd us ; Becaufe the fbarpejl Judgments 
here are but the T\cgia Medicamenta y or Magifte- 
rialsoi our Phyfician^ which, though by accident 
they may kjU, are yet intended only to cure us. 
And this does lead me to confider the Third 
Particular in the Divifion, 

That God is far from delighting in his Inflictions^ 
He does not ajfliSi willingly, nor grieve the Chil- 
dren of men. For thefirji and chief ejl end both of 
his Menaces and his ftripes, is not to dejiroy the 
jlnner y but the fin 5 not to flay, but to reduce the 

§. 1. Amongft the Reafons which maybe 
rendered to prove the Truth of this Doctrine, 
This may certainly pafs for one. That God is 
never fo much in Wrath, as when he will not 
vouchfafe to firikg. I remember Spartianus ob- 
ferves oiGeta, (much what Tacitus of Tiberius) 
Quod its prtcipue blandiretur quos ad Necem dejii- 


Met Together. 


nab At. He made fo much of thofe perfons w I 
he defign'd for /laughter, That his Embraces and 
his bifk looks became more dreadful than all 
Frowns. And though 'twere Impiety but to 
imagine, (what Jome notwichftanding have dar'd 
to Preach,) that God can abjolutely will the 
eternal Ruin of his Creatures ■ much lefs that 
He can will it 3 when He hath /W» he wills it 
Not ; much lefs jft that he can contrive h, by 
taking care for an Impenitence to bring it orderly 
about j Yet confidering how rarely 'tis given to 
one and the /rfwe- man,, To fit with Dnw at his 
Table, and to /j>* with Laz,arus in Abrahams 
Bofome'i To have his Good Things fore, 2nd 
hereafter too ; I cannot but fay of many perfons 
whom the World calls happy, that They who 
have moft of God's Bounty, may yet have /^jj 
of his Love and Favour, For feeir.g it .is True 
(what the Scripture faith ) That whom God 
loVeth he chajlencth, and fcourgetb eVeryfon whom 
he receivtth -, we may with good Logick. infe^ 
That whom he cbajleneth not, he doih not loVe • nor 
receiVeth any Son whom he doth not fcour^e. Tvvas 
very fhrewdly faid by Solon, (if we believe He- Hmd 

the Minions of the £*nfc are but the * fport of » Prov. i 


Hcb. 12.6. 
7, 8. and 
Aft 14. 22. 


^Mercy and Judgment 

Ariftot. Eth. 
lib. 4. cap. 8. 

Heaven. God often lends them a kind of hap- 
pinefs, only to fhew them he does but lend it. 
At once does prof per their Branches, and Curfe 
their Root ; turns them loofe into Plenty, as fit 
to be fatted for the Shambles. 

§. 2. But not to fpend time in this Inquiry., 
How hardly God's Friends can be the Favorites 
of the Worlds or We Verfa ; And how by 
Confeq'.ience to be pitied thofe Creatures are, 
whom God Almighty in his Wrath permits to 
wallow in fuperfluity ; Methinks the Difference 
may be This* betwixt a good man ajflifted, and 
an ill man prosperous, that the ^ does feem 
to be clearly under God's Cure 3 and the fecond 
to be beyond it ; That indeed a Tormented, but 
This a defperate Patient. 

§. 3, Ic is another way of proving the Infi- 
nite Gtfodnefs of God's feverity, in his willing- 
nefs to Cure whom he vouchlafes to Wound, 
That he is pleafed rtill to threaten, before he 
jlrikes 1 whenfoever he is an Enemy, he is de- 
claredly fuch in his written Word. He is *•« 
wfeAuce'. (as Jrijlotle calls a Generous Enemy,) 
And though his Lot* towards his Children may 
be fometimes concealed, yet his ^w^r at their 
Rebellions is ftill /w/f/J j and profeft even to 


^Met Together. 


Than, whom he does punijl? with Impunity on 
| this fide Hell. Not like Brutus zndCafJmSj chofe 
^referid Enemies of Ctfar, who Plotted to 
Murder him in fecret 5 But like Pompey, and 
Cato, thole Braw Jntagomjls, who bid him De- 
fiance in the Field. God does tell us when He 
will >Arm himfelf, that we may ftand upon our 
Guard by fmcere Repentance ; and he does {hew 
us where he will firikg, that we may look unto 
our 1'oflure. He Brandijhes his Rod, that he 
may not fcourge us 5 and hangs his Sword over 
our Eyes, that it may »ot fall upon our heads. 
There is a Story of Diogenes, That being ask'd 
what he would take to receive a Blow upon his 
Ht^, his Anfvver was. He would take an Hel- 
met. Now fuch is the Mercy of our God, that 
he gives us an Helmet, before he (tri^s ; And 
when at laft our Provocations have fond his 
Sword out of his Hand, he is willinger to 
drop it, than throw it down. He does not pour 
out the Vials of his Difpleafure all at once j but 
firft he difpatches his leffcr punifhmencs; and 
chofe not as Harbingers, to prepare the way for 
greater, but rather as Heralds to prevent them. 
And when thofc greater too do follow, (I mean 
the Punifhments inflicted in this prefent life,) 



{Mercy and Judgment 



they are ofcner *«*•«««. than t^^, ( as Philofo- 
phers diilinguifh, ) rather as motives to our 
Amendment^ than as^fib* of hisT^Tewge. Thus 
we find it to have been in the cafe of 'Zacbarie, 
vvhofe miraculousy«^gw^wt was a Token of his 
Pardon, as well as tow. God indeed ftruck him 
Dumb} bat it was that ever after he might fpeak. 
fo much the better, and the Privation of his Lan- 
guage was to habituate his F*«fc. Nay I dare be 
bold to fay, (what yet 1 cannot without Afto- 
niihment at the wifdom and goodnefs of our 
Creator,) that Damnation it [elf was at firfl: 
meant to JaVe us, in as much as it is evident that 
God made Bell, as well for the befi as the werjl 
of men ; as well for the Terror of the former, 
as for the Torment of the later ; as well to fright 
all men from coming thither, as co punifh the 
Impiety ot bold and del per ate Intruders. Much 
like the merciful fever ity of former Magijl rates 
here in England, who let up Pillaries and Gal- 
lowfes in pub r <ck places of the Realm, as well 
to keep men frcf&jiealing, as to hang up Thieves 
ard Bobbers ; as well to prevent, as to pumfh 
wickednefs. And what a fathcmlefs Jbjffe of 
C\ r S( Jion muft we efteem ic 3 to let his 
'Bride wet! before our eyes, as fome fay Fhalaris 


JMet Together. 

ic 5 

did his Hull, meerly to compel us to cake his 
Favours I How indulgent a Father muft: He be 
! thought, who when his Prodigal Children are 
running from him, fees a Lyon in their way, to 
fright them bac^into his Embraces I Nay io a- 
rtonifhing is the Deyf/? of the Rirtar of his Good- 
nefs, that He converts our very Tempter into an 
Instrument of our Good. For when the Devil 
was fuch a Dunce, as to accelerate and further 
the Dftiffc of Chrijl, who was to dye the Propiti- 
ation for all our fins, and only by Dying to con- 
quer Hell, he lpent his Malice indeed upon our 
Saviour , but really the mif chief was all his 
Oivjz. So that confidering how the D^r/; of our 
blefled Saviour was at once a fure paffage both 
to hits, and CW Glory, It follows that when 
Judas did k}js his Matter* he only delivered up 
t'fcn/J, but betray d the D*tm7. Thus we find 
Sc. /W himfelf making very good ufe of the 
Devil's Difcipline. For as one while we have 
him delivering others up to Satan, and that to 
this wholefome end. That they may learn not to 
Blafpheme ; fo another while we meet him under 
the bujfetingof Satan in his ownperfon alfo., and 
that for this important end, That he may learn 
not to be haughty, or highly minded. And fo the 

P Devil, 

Tit mpHxlut- 

<&£**. Barnab. 
in Epift.p.249 
Edit. Vojf. 

1 Cor.$. 4 ,$. 
1 Tim. 1. 20. 



^Mercy and Judgment 

Rom. 8. 28* 

Devil y in that cafe, was made Injirumental to hi's 

§.4. Thus we have the words verified which 
were written to the Chrillians who dwelt at 
Ttyme ; to wit, That all things work, together for 
good 3 that is, to them that love God, to them that 
are called according to his purpofe. All that be- 
falls us by Gods Appointment , and the mojl 
things that happen by God's Permijfon, are 
ftrangely turn'd to our Advantage, though we 
are many times (ojiupid, as not to be able to 
apprehend it. Firft the evils of affliftion are uni- 
verfally made to better us ; And next, by the 
Wifdom of God's Uijpofal, the evil of fin , in 
other men, is many times of great ufe to fecure 
our Innocence. Nor have we only heard the ob- 
liging Method of God's Proceedings, but I 
think I may fay we have felt it too. How he 
firft of all threatens, that he may not infliSl • and 
how he afterwards infli&s, that he may not 
confume. How he mercifully indeavours to whip 
the Sinner into a Saint ; destroying the Beaji in 
us, to fave the Man. How his Wifdom does 
fometimes fuffer us to be intangld with Temp- 
tations, that fo his Goodnejs may deliver us, and 
help us out j And that we may be able to fay 


JMet Together. 


with David, Thou o Lord of Very faith fulnefs hdfl 
caufed us to be troubled. That many times his/e- 
verities are Mercies to us, will be intelligible to 
any, who (hall but confult their own experience. 
I mean the experience of their lejjer, in preven- 
tion of greater Punifhments. As the lofs of fome 
Chattels, to faVe zLimb • or the lojs of a Limb, to 
preferve the whole Body ; or the lofs of that 
Body, to fave the Soul. Now if God fhall de- 
prive us of one or two Parts, of all we Rn^ or 
of all we Are, when ^# of Both are confifcate for 
our Treafons committed againlt his Majefty ; 
fhall we not think our felves bound to btglad^ 
and thankful, that even/0 he hath been pleas cl 
to reprieve the reft t Admit a FnW fhould be 
falling from oil a Tower, and i* in the fnatching 
of nim ^ri^, fhould put his Arme out of /fytf ; 
would he impute his Deliverance to our unkind- 
nefs, becaufe ic coft him fome pain in the pur- 
chafe of it ? And if in our violent Career of Sin, 
when we are ruling as ic were headlong into the 
bottomlefs Pit of Hell, God is pleas'd to pull 
us back, with a jironger Violence, (be it by Poverty, 
or Difgrace, by the Plague of Pefilcnce, or of 
Famine, be it by any other pungent or dreadful 
means,) yet let us thankfully confider, 'tis but 

P 2 tO 


Qua per itifu. 
Avitatem me~ 
dentury emo- 
famento cnrd~ 
thn'u often- 
fam fin excu- 
fant. Tcrtul. 
dc Poenit. 
cap. 10. 

io8 [ 

£Mercy and Judgment 


Qui Pcenam 

per judicium 
Idem fy ve- 
niam per pot- 
Tertul. de 
poenit, c.4. 

to [natch us from a Precipice. And again let us 
confider,(with as much thankfulnefs unto God 
as our hearts can hold,) That if Amendment 
is the End of his Threats and Terrors, Then 
that which frujirates his Threats, muft needs 
fulfil them. Which I proceed to Shew at large 
in my lajl VoBrinal Propofition. 

That God defiring antecedently the timely Re- 
pentance of a Sinner, and only by way of confe- 
cution, the final destruction of the Impenitent • 
'tis plain his Menaces are fulfilled by their never 
coming to pafs • mofi fully Satisfied and accom- 
plifh'd, not when they confound, ^convert a 

. §. 1. For the better Elucidation of what may 
Seem a dark Point, and for the pretention of Such 
objections as may be made by thofe men, who 
are either fo unconjidering as not to thinh^oi Gods 
Methods, or fo unlearned as not to hyow them, 
or fo prophane as to murmur and quarrel at them j 
we fhall do well to take notice of thofe two forts 
of Menaces, which do occur to us in Scripture 
under two Several Notions. Some we find under 
God's Oath, and others only under his WW. 
The firfi of which are pofethe, the Second fup- 


Met To-r ether. 


vojttive. The former are purpofed as Rtve nges, 
but the later only as Remedies. The Menaces 
under his Oath he does evermore execute; where- 
as Thole under his Word only He does many 
times Ret™ ft. 

, ^.2. But now it being not confillent with 
the fimplicity oi the Almighty, that either his 
Oath or his Retraflation fhould differ really from 
his Will, the Eighth Council of Toledo will give 
us the Ground of this Diitin&ion. Jurare Dei 
ejl, zfeipfo ordinata nullatemis convellere ; Pceni- 
tere Ipero^ eadem urdinata, cum Doluerit, immutare. 
When God will Execute his Sentence , he is 
then faid to Swear j And when he will alter, or 
remit it, he is faid to Repent. * Gods Repentance 
(faith Tertullun) is nothing elfe, but afimple Re- 
jumuig his former Furpofe. And his Oath (faith 
learned Philo ) is nothing elfe but his Word exerting 
it f elf into Ejfett. So that the Promifes and the 
Threats which are deliverd under his Oath^ are 
That indeed which was bat faid of the now An- 
tiquated Laws of the Z/Medcs and Per funs ; Irre- 
verfible, ard peremptorie, and incapable of a 
Repeal. I (hall make them both plain by a few 
Scriptural Examples. And 

^. 3. Firft of the Promifes under his Oath, 


Coneil. Tolet- 

8. C4^. 2. 

* Pcenitentta 
rei nihil 
aliui eft y q*~i 
[implex con- 
vtrfii priorti 

Tcrrul. con- 
tra Marc. 
lift. 1. c. 24. 

* riartr 7V 

3-»1 \4y4 nan 
juitot \fymt 

Philo J.J. 


£Mercy and Judgment 

the Prophet David gives us an Inftance in the 
89 Pfalm, ac the 34 vcrfe, where firft he pofi- 
cively pronounceth,iW^> Covenant will I not break, 
nor alter the thing that is gon out of my lips. And 
then the reafon of it follows, / have fwom by 
my Holine fs that I will not fail Dalpid. Another 
Inftance of it we have in the 7. of Deuteronomy y 
at the 8. verfe, where God is faid to love Ifrael j 
more than any other Nation^ even for this very 
reafon, and this alone, becaufe he would make 
good the Oath which he had fwom unto their Fathers. 
Secondly of the Threats which God delivers 
under his Oath, we have a very pregnant In- 
ftance in the 95 Tfalm^ at the 1 1 verje, where 
fpeaking of the Ifraehtes to whom the Holy Land 
WZSpromis'd, faith He, Ifware in my math that 
they fjould not enter into my Rejl. Nor did tint 
of them enter* excepting Caleb and jojhua, who 
were exempted from the Sentence, J{um. 14, 
30. Nay they did not enter in, though God had 
fwom they Jhould enter. From whence arifeth 
an objection, How it can fiand with God's 
Veracity, to Swear thcyjhall, and thcyfhall not. 
For Num. 14, 23, Surely, faith God, theyfhall 
not fee the Land which Ifware unto their Fathers • 
And (vcrf.30.) Doubtlejsyejhallnot come into the 


JMet Together. 


Land j concerning which I J ware to make you dwell 
therein. Firrt he [wore they fhould inhabit in 
the Land, and MC afterwards He [wore they 
fhould not fee It, much lefs fhould they enter, 
or dwell within ft. This objeftion feems hard, 
but yet the Anfxnt is very eafie, and may be 
rationally drawn from the fameverfe with the 
! objettion. For the Promife was not made to the 
1 Individuals, but to the Nation ; not to the Per- 
Jons , but People ifrael. So as both thefe Oaths 
were mod: urn 10 lately accomplifhed 3 the Nega- 
tive in the T?artnts> and the Afirmativz in their 
Pojlerity. The Negative in the Provokers, and 
the Affrmativ? in the Obedient. So that the 
™ «>r*'a t ior #* £a\« «</ts, does ftill fland good. The 
Oath of God does Hill imply the Immutability 
of his Decree, Heb. 6. 17. 

<^. 4. But for the Menaces under his Word 
only, the Cafe is different. He had much ra- 
ther they fhould be fruf rated, than feverely 
fulfill upon us. And perhaps I may fay with 
more propriety of fpeaking, that to 
fuch Menaces is molt perfectly to fulfil them. 
So very fignal is the Indulgence and LoVe of God, 
that he will imitate and follow his very Creatures ; 
For no fooner can it T(epent -us of the evil ot Sin 




ZMercy and Judgment 

Jcr. 18. n» 

which we have don, but He as fuddenly repents 
him of the evil oi punifbment which he intended. 
It is his own Affirmation, fyr. 18. 8. If that 
'Ration againfl whom I have pronounced, turn from 
their evil, I will repent of the e$il which I thought 
to do unto them. And again in the fame Chapter, 
TSehold (faith God) / frame evil againjl you, 
when ftraight it follows, T\eturn ye every one 
from the evil of his way. A fit example of this 
we have, 2 Kings 20. i # where faith Ifaiah to 
Hesukfabj (as a Meffage fent from God,) Set 
thy Houfe in order, for thoujhalt dye, and not live. 
And yet fo far he is from dying, in the fift Verfe 
of that Chapter,that There we find tidings of his 
Recovery ; yea and his Leafe of Life renewed for 
fifteen years longer. Now the reafon of it is, 
brcaufe fuch Menaces are conditional ; And con- 
dido non impleta non ohligat Fidem. If it Repents 
us of oxxx fins, God Almighty is not obliged to 
put fuch Threats in Execution, as were only 
denounced on a fuppojal of our Impenitence. 
Such was that Threat of God Almighty to 
Abimelech) (for unwittingly taking the Wife of 
Abraham^) Behold thou art but a dead man. But 
the meaning of it follows a little after. If thou 
rejiore her not, thoujhalt furely dye. 9Qw there- 

*Met Together. 


fore rejiorc the man his H ife ; for he is a Prophet, 
and hefliall pray for thee, and thoufoalt live. Gen. 
20. 3 y *). And now if any fhall yet objeft, that 
God did eameftly threaten both Hez>ek}ah, and 
Abimelech, without a ProDifo, or ReferVe ; I 
{hall fend him for an Anfwer to the Rule of 
Equity in Quintilian. gu&dam, etiamfi nulla 
legis fignifcatione comprehenja funt, natura tamen 
excipiuntur. The very Nature of certain words, 
whether promifxng, or threatning, do fo imply an 
exception in certain cafes and juppofitions, that 
they fave the Author of them the care and la- 
bour of expreffon. A plain Example of which 
we have in the 7 Chapter of Deuteronomy, where 
God had forbidden his People Ifrael to have any 
Trajfck. or Commerce with the Neighbouring 
Nations. And yet if any of thofe Nations 
fhould fubmit to pay Tribute, and yield obedi- 
ence to the Precepts which had been given down 
of old to the Sons of Noah, from that very In-* 
ftant Commerce was free. The Prohibition being 
filent, where the Caufe of it did ceafe. Nay 'tis 
fo absolutely impofTible that znyFal[hood fhould 
proceed from the Mouth of Truth, or that his 
words fhould be found light in the Ballance of 
the Santtuary, that we (hail find them holding 

Q^ weight 


fflercy and Judgment 

weight in our humane fc ales. For 'tis a Rule in 
our LaWj Comminationes neminijus conferre. And 
fuch is the Goodnefs of our Divine Legi/lator, 
that though he gives us a Tide to any Rewards 
which he fhall promife, yet he denies us all 
claim to any Punijhments which he fhall threa- 
ten. The reafon is, becaufe Tromifes are foun- 
ded in materia faVorabili, which is in Equity to 
bejlretch'd; But Menaces on the contrary in 
materia odiofa, which by confequence is to be 
jlreightned. For 'twas exa&ly faid by ^frijlotle, 
That as the proper vertue of the IntelleU is 
so.NMMf Mb, fo That of the Will is +\b \ Both im- 
porting fuch an Equity and Equanimity in the 
Judge, (chat is to fay,) fuch zpropenfity towards 
the right hand of Favour, as blunts and mollifies 
the Edge of a 'Rigid Juflice. Thus it imb to be 
in Man ; But in God thus it Is. The CW* <jf 
HeaVen hath been alwayes a kind of Chancery, 
wherein he ufeth an Equiprudence in his judging 
of the Faft, and a gracious Equity in his paffing 
of the Sentence. 

§. 5 # To conclude this part of my under- 
taking, and to vindicate God's Veracity from 
any unworthy Imputation , in the judgments 
ofthe^ and the worji ofmenalfo, (if they 


JMet Together. 


will but deal with God , as they Tbemfehes 
would be dealt with by humane Laws,) There 
are three Cafes amongft Civilians, wherein all 
obligations (whether by promifes to T{eward, or 
by Menaces to Pumjhment.) do ceafe to bind. 
And we (hall find them all apply able to the 
Dottrwe or Thefis we have in hand. Firft I fay 
they ceafe to binder tejfxtionem rationis unic*; 
to wit Lnjj enhance. Next per Caftu emergentis 
T{epugnamiam cum Voluntate • to wit Repentance, 
Then per comparaticvem alter m legis j to wit the 
law of forgixenefs to iuch a^ fincerely do Repent. 
If (iod hath threaten d us with VeffuBion upon 
a luppofal of our Impenitence, (which is the file 
ft - on for which he threatens,) And if our 
Repentance fhall intrrpofe betwixt the Threat and 
the Exicution, (which Repentance is an Emer- 
gency >to which the fVill-of-G 'cd-to-puni/h is mod 
Repugnant,) Then by vertue of the Promife of 
God to men, [That whenfoeVer they repent, they 
jhall not fail of his Pardon,] he cannot poflibly 
be obliged to put his Threat in Execution. For 
whatfoever may have been faid to a yet-finning 
People, (as once to NineVe ,) yet fuch a People 
(like the Ninevites ) may feafonably break off 
their fins by Righteoufnefs, and make it jujl that 

Q_ 2 the 


JMercy and Judgment 

Mat. 12. 

a Gor.12.16. 

the Statute fhould void thtfentence.thzt is to fay, 
that the Stadfe enacting Pardon to the Penitent, 
fhould Void the fentence of Dejirutlion which was 
but made to unrepenting and defperate Shiners. 

§. 6. Now from all that hath been faid of 
the Jafi obfervable in the Text, it is obvious to 
gather this obfervation. That as the Impeni- 
tence of the Jews did work one Miracle, in that 
* 8 - it binder d our bleffed Saviour from workjng Mi- 
racles among them, which made it look like an 
infeebling even of Him who was Omnipotent ; fo 
Repentance can do a Miracle as great as That, 
even change the purpofe of the Immutable j and 
when his ^r rwj are /ty^g at us, can fend them 
backhto their Quher. What a kind of Jlmigh- 
tinefs hath the Almighty thus indowed i?e^7z- 
tance with ? And what jiratagems does he ufe 
to induce us to it ? How does he fright us to this 
Duty, (after the manner in which we deal with 
our little Children,) as well by flight and 
empty Buggs> as by real Dangers Z How does he 
thunder out his Threats, as fo many gracious 
Equivocations^ which with a blefled kind of 
Fraud are meant to beguile us into Obedience ? 
(It is indeed a bold Metaphor, but I borrow it 
from St. Paul, who told his Corinthians, that 
being crafty, he caught them with guile.*) How does 

Met Together. 117 

he hold forth his Comets to a fin ful Nation, very 
much rather to prevent, than preface his Pla- 
gues ? How does he feud out his Thunder Jbzfoic 
his Bolt i and affright us with his Lifhtning^thzt 
he may not conjume us with his Fire t How did 
hefcare us very lately with Gluts of Rain, that 
he might not deftroy us with perfect Famine l I 
pray contemplate on my Text, a little more 
attently before I leave it 3 and ye will find how 
exadtly it is conformable to the Time. What 
Beams of Mercy may we defcry, moll: f weedy 
breaking forth from a Cloud ofjuftice? How does 
his Pity in a manner give a Counter-check to his 
tvrtfffc * whilft he fays in his jfnger, Thus and 
thus will I do ; his Lolpingkjndnejs interpofeth, 
Trepare to meet thy God o Ifrael. 7hff will I do, 
to deftroy the vS7» ; but prepare to meet me, to the 
end that I may tf<rt ^rojj the finner. Tis true 
we read that when Jdrajles had fe'fl'^ the Son 
of King Croefits, Croefus was fo f^fc'd with that 
very Murderers Humiliation , as at that very 
time to pronounce his Pardon, A Temper (ye 
will lay) in an Heathen Prince, which the grea- 
teft part of Christians would admire fooner than 
imitate. But how tranfeendendy greater is the 
Patience and the Love of our God to Us I For al- 
,-, , - though 


^Mercy and Judgment 

See a De- 
fcription of 
God's Artil- 
lerie, Wifi. 

Ezek. 22.30. 

though by continuing in our Impieties, we often 
Crucify his Son, he is not only inclinable to give 
a Pardon, or a Reprieve, but does z»l?zr* and d<?/*r<? 
us to give him leave too. 

§. 7. If ye will take a right ProfpeSi oHotb 
together, (I mean the twofold tranfeendency 
both of his Patience and his LoVe,} hear him 
Jpeakjng unto ///vtf/j and through 7/W unto 
our feboes. 

Your Povocations, 6 Kine of Bafban, have 
fill'd my Vials full of Wrath. Behold my Ar- 
rows 2xtox\ the firings, and my Thunder-bolt in 
my hand. I am now riding towards you upon 
the wings of a whirlewind -, And as hecherto ye 
have found me a quickping Light, ye fhall feci me 
henceforwards a fy7/z»g Fire. But is there ne- 
ver a man among you who will ir^ke up the 
Hedge t who will come before me for the Land 
that I may not defiroy it ? Is there never a Mofes 
who will fiand in the Gapp i not a Phineas 
among you tofiand up andp*ay ? not an Abraham 
to plead for a Sifin of Sodom 2 nor a Priefi to 
11?^ 0*^ betwixt the Portch and the Mtar t Is 
Mich. 5. 13. there never a mar of iVijdom to hear my Voice, 
how long and audibly foever 1 have been crying 
mto the Li y? O cane and fiop me in my Carter. 


Met Together. 

ll 9 

Let your Tears dtfarme me., and let your Pray- 
ers bind, my hands. I will dettroy you., But fain 
I would not, I am J U mighty indeed* But I am 
All-mercy coo. And though ye cannot T\efift> ye 
may Prevent me. Became / will do thus unto 
thee, prepare to meet me that I may not. 

§. 8. Let us imagin within our fclves, that 
God is fpeakingthus tolls* as once to Ifrael. 
And withal let us confider* what 'twill befit- 
tefi for us to do. If he is coming to meet Us, as 
Heretofore he met Ephraim, like a Leopard or a 
Bear that is bereaved of her Whelps ; let us go 
out to meet Him % even as Benhadad met jihab, 
even with Sackcloth upon our Backs, and with 
Halters about our Necks ; or elfe (as Hujhai met 
Dalpid,) with our Coats rent * and with Earth upon 
our Heads. If God's Coming be as filent as a 
Thief in the Night 3 and withal as violent as a 
Thief in the Day • it will be infinitely better 
that we meet him halfway, than that we ex- 
pert him within our Dores. It will be bed for 
us to meet him 3 that fo his fuddainnefs may 
not futffixjt us j And 'twil be belt to prepare, 
that fo his feverity may not opprefs us. Let us 
not meet him iojoon, as not firft to prepare j nor 
be fo long in preparing, as wo/ to meet him. They 


Hof. 13. 8. 

1 1 King* 20. 

2Sam.t5 52. 


tMercy and Judgment 

are Both together in my Text ; and may they 
Both be together in all our Praftice. Let us fo in 
good Time meet our God with the fruits of 
fmcere Repentance, as that our God in great 
Mercy may be pleafed to meet us with Grace 
and Pardon. 

And This the God of all Mercy vouchfafe 
unto us 3 both for the Glory of his 7(ame, and 
for the worthiness of his Son. Tb whom with 
the Father, in the Ite'ty of the Spirit, be afcri- 
bed *ta Kingdom, the Tower, and tfc* Glory, from 
this day forwards forevermore. 

F / 5£ I S. 


Embafly of the Rod 








At W H / 7 E HALL, 

Upon the Wednefday- Monthly Faft, when the 

Pertilence Decreafed , but yet Concir.ued, 

As did alfo the War with the French 

and Dutch, 1665. 



MICHA 6.9. 
Hear ye the Ttyd, and who bath appointed it. 

§.i # / T ,f He Text (as things ftand) fhouid 
i now be handl'd in fuch a manner, as 
to refpeft the double quality and complexion 
of the Time. A Time of Thanksgiving, and 
Fafiing too. A Time of great Comfort > and yet 
of Mourning. A Time which placeth us in the 
Confine ot thofe two Paflions, which feifcd 
upon the two Maries at the Sepulcher of our 
Lord ; from which they are faid to have de- 
parted, with Fear and great Joy. Mat. 28. 8. 

Firil: 'tis matter to us of Joy, that after the 
very fame meafure in which our Enemies from 
abroad did Increafe upon us, our abler Enemy 
here at home began to be at Peace with us. 
And I think I may fay without a Figure, that 
both the Dutch and the French have one Defeat 
without Fighting, For, weighing well the two 

R 2 Grounds 


The Embajfy of the Rod 

Grounds whereupon the two Nations pre- 
fum'd againft us, The unanimity of our Coun- 
trymen corrects the Indolence of the Dutch, and 
the Abatement of our Pejiilence does Plague the 
French for their Superchery. 

But yet 'tis matter to us oiFear, and of H«- 
miliation, that though the Peltilence decreajes^ 
it alfo continues in fome degree ; That whilft 
the Rod is removing, 'tis alfo hanging over our 
heads ; And though the Furie of the Judgment 
is (God be thanked) well pafsd, yet the fenfe 
of its Threatnings is prefent with us. We know 
the Autumn, many times, is a pregnant feafonj 
nor can we Prophecy, Tim Month-, what the 
Next may bring forth. And as the likelihood of 
a ViSlory muft needs be very much allay 'd by 
the Pojjibility of a Defeat ; fo muft the Hopes of 
a Recovery by the great Danger of a Relaps. And 
feeing the Wifdom of Authority hathftill ap- 
pointed this Day (although a Day of no fad 
Tidings,) to be obferv'd in all our Churches as 
a Day of Solemn Humiliation ; let us T\e Joyce 
with fo muchTrembling at the Retreat of Gods 
Anger , as by Trayer and Fajling to ftop the 
way to its 7(etum. The Text which now lies 
before us is very fit for this Purpole. For 

§.2. Now 

To Gods own People. 125 

§. 2. Now it was that Gods People^ the 
men of Ijrael and of Judah, after their mani- 
fold obligations to Watch, and Pray, and give 
Thanks, for their Deliverance out of Egypt; that 
Houfe of Bondage^ were moft fecurely fain ajleep 
in a dead Letharay of Sin. Afleep in which they 
lay faring with fuch Indulgency toThemfelves,. 
that all his ordinary Calls were too low to wake 
them. But God hath two forts of Voices where- 
by to rouZtt us into Repentance. The 0/7* he ut- 
ters by his Prophets, and the other by his Rod. 
And we have Both in fto Ter/e , whereof my 
Text is the later part. For what we call the 
Lords Voice; iii the next words before my Text 3 
The Chaldee paraphrafeth well by [*£e Wo? 0/ 
ffe* Prophets of the Lord.] And Tito was it hcfirfi 
us a to the men of jerufalem and Samaria. Nor 
did he whijper into the /?<zr of only here and 
there 00*, but extended it to the hearts and the 
ears of all. The Lords Voice cryeth unto the City, 
that is, his Voice by the Prophets is lifted up like 
aTrumpet; to foew the people their Tranfgrejfions, 
and the hiouje of J aab their Sins. (Iia. 58. I.) 
But fmce the Voice by his "Prophets is only heed- 
ed by very few, (that is to fay, here and there 
by a man of IVifdom,) at leall: give ear unto the 



The Embafty of the Rod 

voice which now he uttereth by his Rod j and 
look ye up unto the band that hath laid it on. 
The Chaldee Paraphrafe on the Perfons to 
whom the words are directed is moft remark- 
able. For 'tis not only, hear ye Tribes ; as the 
Septuagint read* and the Vulgar Latine ; nor only 
hear ye the Rod ; as the Interlinear y Hebrew. But, 
here ye Princes, and Rulers, and People of the 
Earth. Or (as I find it tranflated by Learned 
Grotiui) Audite Rex, & Proceres, & ConVentus. 
Which I cannot better Englijb, than by King, 
Lords , and Commons. Let your Qualities or 
Conditions be what they will* Audite Vos Virgam, 
Hear Te the Rod. So that the Voice of the Pro- 
phets, (inthtbegjnningot theverfe*) doesfeem 
to differ juft as much, from the Voice of the 
Rod, (in the later endj) as the Prophecy from the 
Judgment which is Prophecyed of; or as the 
Threat from the Sentence, and fome degree of 
Execution ; or as the Preaching from the Text 
which is Preached on. 

§. 3 # This is therefore God's Method for the 
calling of Sinners unto Repentance. The pub- 
lick Preachers of his Word do firjl give warning. 
Then the truly wife in heart do fear and tremble 
at the Word Preach'd. Yet the foolifh and in- 

To Gods own People. 127 

confederate, (who are the mofi of Mankind) be- 
ing deaf to that Word, and not afraid of that 
Warning, The Rod comes in with its Sermon, 
or excitation to Repentance, and /^// are conju- 
red to hearken to it. 

This (confidering how the words are made 
obfeure by an Elipfis, which the moft Critical 
Commentators have feveral Methods of filling up) 
I do conceive to be the plaineji and mod fatif- 
faBory fcope of the words in Hand. The Lords 
Voice cryeth unto the City, and the man of wifdom 
Jhallfee thy ^Qtrne. 

Hear ye the Bod, and who hath appointed it. 

§. 4. The Text in the General, or in the 
Great, does prefent us with an Embajfy from 
Heaven to Earth ; which being taken in the Be- 
tail, doth fpread it felf into thefe Particulars. 

Firft the Embajfadour here employ d j and that 
is exprejfed to be the Rod. 

Secondly the People to whom direBed • And 
Thefe are imply d in the Pronown Ye. My Z/nir/, 
my Chofen, the peculiar Lot of mine Inheri- 
tance, dudite VoSj h:ar Te 

Thirdly the Audience, or Attention, which is 
to be given to the Embafladour 5 Judite, Hear. 



The Embaffy of the 7{od 

AuLGell. 16. 
c. 14.P.224. 

Lad of all we Have the Potentate from whom 
the Embafladour is difpatctid> defcribed clearly 
by the Periphrafis of [Him who hath appointed it.] 

The firji and fecond of thefe particulars will 
be beft capable of Difcourfe, not f ever* II y 
handled ^ but in conjunction. For the clofe Ap- 
plication of the Embaffadour to the People y the 
Rod to Ifrael, will very feafonably afford us this 
Dotlrinal Proportion. 

That God Almighty is fo far from conniving 
atj or not kingSin m his Children^ (though the 
Tempter in thefe Times hath taught a great num- 
ber of men to flatter themfehes into Deft rudt ion 
by this Opinion,*) that he hates., and will punifh 
it much more in Them^ than in Thofe that are 
Strangers^ and Aliens to him. 

§. 1. Which to the end I may evince in the 
cleareji Method that I can ufe, I (hall firft of all 
obierve out of Aulus Gellius, (what He him- 
felf does obferve out of Plato's GorgiasJ That 
there are three diftindt ends for which Offenders j 
are to be punifiVd. Whereof the firjl is **#**•* ] 
for the Amendment of Offenders. The jecond 
H ( ff*&*w> for the Benefit of fuch as are Lookers- 
on, Tile third *«*»*'«* for the Party's Satif- 

To God's own People. 


faftion who is Offended. And if wc look on all 
Three, as they are applicable to God, in his 
laying on of fin pes on the fons of Men ; whe- 
ther the End of his Inflations is to redeem us 
from our Iniquities, or to fright Lookers-on from 
daring to do as we have don, or to make fome 
Amends to his injur d Goodnejs ; we (hall find 
him ever Jufi , after the meafure that he is 
^Merciful. And as he is kinder by much to the 
little Flock,, which he hath tenderly Pent up in 
his rich Inclofure, than to the numerous Herd 
which are turn'd out into the Common, fo is he 
rigider to the Sheep that rudely break out of the 
Fold, than to the Swine or the Goats that were 
never in it. For the better evidencing of which, 
let us confider his 'Rod of Jufiice with its three 
final Caufes, and mark how fitly it tends to each. 
§. 2. Firft I fay the Rod of God is *vi4* ™ 
4"x"c (as Plutarch calls it,) the Med\in,ot means 
of Cure, unto the Souls of fuch men as zvejick 
of Sin. So much the Med'cin, that Plato will 
allow it no other end j and Lucius Seneca looks 
uponit 3 as a Thing that canbeufeful for no- 1 
thing elje. f\emo prudens punit, quia piccatur, %ta.tM^ 
fed nepeccetur. We are not punifhed (laith he) *• 4°** 
becaufe we have already fin d, but only to the 

S end 


The Emfajfy of the T{oA 

dor, lib. i. 

i Cor. 5. $. 

Mar. 14. 21. 

ff» TO Kctd-«£^V 
a»T»if, «x. 

3*'»*7@- At 

&i» HetKOV tffclf > 

Plotinm Enn* 

end we may fin wo w^. And his R^w is as 
fhufible as the wwtter will ^r. ReVocari prate- 
rita non pojfunt, futura probibentur. Whatsoever 
is pafl, is pad: all Remedy ; And an evil of Sm 
already don, no evil of Punijhment can have the 
power to Htfdtf. But what is future^ and yet to 
come, may be anticipated at prefent j and though 
we cannot retrive yejlerday, we may wifely 
provide againll the morrow. Nay the Jbarpeji of 
Remedies is fo deferable, where continuance in 
&a* is the Difeafe, that when the Patient cannot 
be curd y 'tis a kind of a Favour, to r «r few ^ 
Interdum ut pereant , intereji pereuntium. Even 
Defiruftion itfelfh many times very Medicinal. 
And many thousands had been aw^, if they had 
w<tf period. Sure I am tha t SuPaul was of this 
opinion^ when be deliver d men up to Satan for 
the Dejlruftion of the Flejh, that their Spirits might 
be faved in the Day of the Lord Jefus. And re- 
flecting upon the words which were fpoken by 
Chrifi of his own Hetrayer \ Good it were for that 
man that he had never been born • we may infer 5 
with good Logick^, It had been good for that 
man, to have livd very little beyond his TSirtb. 
For when the Devil (hall give a Vifit to fuch an 
Impenitent onhls Death bed, his wijh will una- 
| voidably 

To Gods own People. 


voidably be one of thefc two. That he had led 
his life better, or fooner dyed. So clear a Truth 
as this the very Heathens could difcem by the 
light of Nature. Not Plotinus only the Platonifi, 
but Alexis the Comcedian. 

to yn >4ii3s A*^ Kef"" 4 *** **■ •*••*» 
'E^itr ^4?»T«i, tie T#^<r' «;t«? tiX©*. 

That is, thefrjl Degree of Happinefs^ is not 
at all to receive a life ; And the next, is to tan^ 
it early. 

§. 3. To make my meaning more plain by 
a familiar Illullradon • Admit the Arm or the 
Legg of any mans body is gangrend, we do not 
fay it is the Cruelty > but the Skill of the C hirur- 
geon to art it off. And if the Patient being angry 
fhall expojiulate with the Ar till in fuch a Cafe^ 
or demand by what Authority he does fuch 
things,, St. Chryfojtom tells him he may An- 
fwer 3 ***«■ • l*w« j *»6*<&- *,*. Dojl thou ask^me, 
honeft friend, why I cut thee off a Limb i That 
which gave me this Authority was my Art, and 
thy Difeafe. My Art inform'd me 'twas to be 
don, and thy Difeafe bid me do it. 

Crude Urn Cfrledicum Intemperans /Egerfant. 

S 2 And 

Alex'H in 

Cry [oft. ad 2. 
Cor. 7. 13. 

tent an da, fed 
\ immcdicabile 
vulnH4 Enfe 
eft, re pars 
fincera traha- 


ApuU de Phi- 

Si nequitia 
miferos facit, 
necejfe eft diu~ 
turnior nequa, 
quos infelicif- 
fimos effe judi- 
carem t fi tion 
corum maliti- 
am faltem 
mors extrema 
finiret. Bocth. 

Mali cum 
Supplicio ca- 
renty heft m 
all quid alte- 
rim malt ,/]> fa 
"Multo ighur 
funt Improbi 
injkfta impH- 
nitatc donatio 
quhm jufta 
ultkne puniti. 

The Embafty of the Rod 

And then confidering how much the Soul is 
( morepreferable to the Body, than th^ Body can 
I be to a Jingle ^Member, I cannot chooie but af- 
' fent to that Platonick Aphorifm in Jpuleius, 
GraVM & acerbnu ejl omni fupphao , fi noxio im- 
punitas deferatur j that to the wckfd^ in this world, 
thegreateji Pu?iijkme7itu Impumty. For Remedy 
being by Nature very much better than Difeaje, 
and fo a defferate Remedy than a defperate Di- 
feafe^ it mutt neceflarily follow^ that to zjin- 
ntr who is Incorrigible, Death it felf becomes a 
Curtefy, The reafon is, becaufe it renders him 
lefs unhappy, than he would otherwife have 
been. For that even in Hell there is Room for 
Curtefy, is juft as clear as that the greater infer 's 
the lejjer Damnation, Mat. 23. 14. And as one 
Star differs from another Star in Glory ; fo in the 
Territories of Darknefs, we are told of a diffe- 
rence between the Sodomites and the Jews^Mzt. 
1 1. 233 24. -and fo we read of great dijfer&ice be- 
tween the punifhments inflidled on feveral Ser- 
vants ; fonte whereof fhall bz beaten with many 
(tripes^ zudfome in comparifon with but a few. 
Luk i*. 48. Now they who know what it is^ 
for the unjuji to be referod unto the Day of Judg- 
ment to be puni(bed,( 2 Fet. 2,9,') will foou con- 

To God's own People, 


fefs ic to be a Truth which is aflerted by Boetius^ 
(however an Infidel may be fo dull i% to be- 
lieve ic a Contradiction ^) That wicked men are 
Then pla^ud with the more grievous kinds of pu- 
nijlment, when they are thought by flanders-by to 
efcape unpumjhd. And clear it is that That 
Tradition of the wandring Cartophilus, who had 
been Janitor ( faith CluToer ) to Pontms Pilate, 
(whether Truth > or FiBiov^) does {hew a good 
part of Christendom to have been ftrongly of 
this Opinion. For it feems they could not in- 
vent a le\erer Punifhment to the Jew^ for his 
having contumehoufly Jiruck our Saviour, as he 
was going from Pilate's Houfe unto the Place of 
Execution, than that our Saviour fhould condemn 
him to an Immortality upon Earth -, to wander 
up and down in feveral parts of this worlds 
heaping up wrath againjl the day of wrath, and then 
only to fall, when all the world mull rife again. 
And if 'tis fo in good earned as it hath hetherto 
been contended, That previous Punijhments are 
conducirg to the Amendment of a Sinner, and 
conducing in fuch a meafure, that even De- 
ftruBion is for his Intitcfc when pa(l Amend- 
ment i fare God will not withhold it from the 
unworthiefl Subjetls of his Dominion, much left 


confequens eft, 
ut turn de- 
mum gravio- 
ribm juppHci- 
it urgeantur, 
cum impuniti, 
ej[e creduntur. 

Cluverim in 
Rudolpbo Se- 
c undo ad an. 


The Embafty of the Rod 

Seneca it 
ha, lib.i. 

from Them who are the Children of his Houjhold. 
If Pharaoh the Drudge be once admitted under' 
his Cure fure Jofeph the Darling fhall much 
more be fo. For the firji and chiefefi end of our 
being fo judged as to be chafiend in the world, 
is -,m Mi *«t«8.*->», that we may not fo be j»</g«i 
as to be Mmned with the world, i Cor. 12. 32. 
And therefore ye that pretend to be none of tfc«V 
number 3 who by being uncorrected are known to 
be Bafiards rather than Sow , (Heb. 12.8.) 
jfudite Vos Vifgam, Hear Te the Red. 

&. 4. The Second End of Punifhment is 
« { neVMMUb for the Benefit of fuch as are Lookers- 
on. And it tends to their Benefit in two ref pells. 
Eirft by removing an Example of 6^ which 
mbht otherwife make them worfe, and next by 
(hewing one oifumjhment, which hath an Apti- 
tude at leaft to make them better. 

& ^ for the firft of thefe two there is very 
i great Reaion. Becaufe your Exemplary Sinners 
1 are fuch a publicist of Mifchiefs, fuch Epi- 
^wtw/Difeafes, that Seneca looks upon them 
as on Venemous Beafis, and profeffeth he would 
deftroy them with the fame temper of mind , 


To Gods 




wherewith he would chop off' a Vipers Head ; left 
i by permitting them to live , and to fill the 
: Aire with their poiJon 3 they fhould happen to 
; be contagious to all that neighbour within their 
\ftench. So that Seneca (it feems) was a kind of 
aZelot, though not a jfav- and fpakf at the 
rate at which Phinecu ailed ; who finding Zimri 
and Cosbi in their openfac'd Villany, difpacb'd 
| them ^rfc in as great haft,as a man would have 
us'd to a couple of Serpents. And indeed he had 
reafon for what he did. For as the rational kind 
of F^er is more mtitiopant than any other, foof 
that fort too the moft defiruttboe is the religious • 
(fuch I mean that are reckoned fuch, by their 
putting on Godlinefs for a Difguife.') There are 
no (uct\ falfe fires for the leaaing~of Paflengers 
ok* of their way, as the reputed P^/<? of God 
when they once turn jlraglers. For as their good 
Converfation is the Decoy of Heaven, and brings 
in Prof elites to G^; fo their fcandalous exam- 
ple is the Pandar to Hell, and makes Clients for 
the Der/7. If the People of G^ refufe the \jfvt 
of the Truth, how fnall the Heathens then em- 
brace it, to whom it is but feldom, iffometimes 
offer 'd ? If Judah hesJelf become an Harlot, 
Babylon is confirmed in all her Whoredoms. And 


2 Thcf.2.10. 

x 3 « 

The Embafy of the T(od 

i Kings 18. 

21. &C. 

&ftimari dt x 
Cultoribtu fuk 
pteft Hit qui 
colitur. (itto- 
tnodo enim 
eft, en jus tarn 
malos vide- 
mm effe Pif- 
cipHlos . p Sal- 
vian. de Gu- 

Deut. 7. 6. 

if Ifrael worfhip a Calf, how (hall Egypt not be 
Idolatrous i when there arifeth a Difpute betwixt 
the Jews and the Gentiles, ( as once betwixt 
Elijah, and the Prophets of fW a ) whofe God 
is the truefl, and fo the /i^JJ to be adored ; The 
jWi have need to prove Theirs, as well by the 
Santtity of their Lmjj as by the Jirangenefs of 
their Miracles. Elfe the Gentiles will conclude 
them, rot to have the truer Prophets, but the 
sh}lfuller Magicians. And all their ^wfj which 
are drawn from Heaven, will pafs but for Sor- 
cery fetch't up from Hell. David laid fo great a 
jlrefs upon this one consideration^ that when an 
evil Example was fhewn in Ifrael 5 k was his 
firjl and greatefl Cave to have the matter kept 
/km from thofe without, 2 Sam. i # 20. know- 
ing well that the Example of zfcandalous Ifrael^ 
would foon redound to the discredit of Him that 
had owned them for his i^/? j And that it is 
the ufuai Cuftome of the giddilyunjujl and 
cenforious world, to pafs their Judgment upon 
the . Mafier, by the Behaviour of his Servants ; 
to make an eftimate of the Father, by the Bwd- 
«^r of his Children * and fo to meafure the God 
too, by the pra flue of*kis Votaries. 

§. 6. Now 

To God's own People. 13* 

§. 6. Now fince Experience it fclf, as well 
as Scripture, doth ferve to prove it a difgrace to 
the Truth ofGWj for the Profeftors of the Truth 
re fo/^ rftf 7/'«/fc in unri^hteoufnefs j Can we ima- 
gire it to be likely, that God will/w^w the 
Pagans Hearts by the profperous example of 
IJracls Sin i no 3 he will mollifie them rather by 
the publick Example of their Correflion,(whicn 
is the fecond of thofe Refpefts, in which the pu- 
nifhment of Offenders is for the Benefit of fuch 
as are lookers on .) So he once tells them by the 
Prophet Ez^ekjel, (chap.^.'Verf.^. & 8.) That he 
will vunijl) them in the fioht of all the Nations round 
about. Nay fo he tells them in one Chapter no 
lets than 4 or 5 times, (it is the 39. of the fame 
E^cl^el^) I will not let them pollute my f\ame any 
more, and the Heathen fliall know that 1 am the 
Lord. (yer. 7, i\, 24,) And again, (yer.26,27, 
28 3 ) They (hall bear their jhame, and be led into 
Captivity among the Heathen, that God may be Jan- 
Biped in them in the fight of many Rations. And 
why is all this, but that their Sufferings for fin 
may be as Exemplary and publick* as their Sins 
for which they J after ? God will be very far 
from giving zjuji weapon* of his beirg ill thought 
flfamongfl; the Heathen ; They (hall be far from 



lack. ii. 2. 

i Pec. 4. 17, 

The Embajfy of the T{od 


finding Him to be zSanttuary for Jinner s, re- 
maining/^. When Ifrael will not bear, they 
ftizWfeel his Rod 5 and the Rod (hall be fo iW 
on, that even EAw and Thilifiia fhall hear- its 
f^V*. And the £W of this iiW fhall .be like 
that of the Prophet TLachary. Bowl Firr Tree, 
for the Cedar is fain; howl o ye Oak^s ofBajban, 
for the Forejl of Vintage is cut down. The Voice of 
this Rod fhall be heard in Habylon ; and it fhall 
make the fame Inference, which St. Peter did 
when he was there. If Judgment begin at the 
Houfe of God, what fo all their end be who are not 
obedient unto the GofpeU I will (hut up this 
point with that of Safoian. Deus partim gladio, 
partim exemplo corrivit, ut omnibus Jimul & coer- 
cendo cenfuram €^ indulgendo pietatem probaret. 
God does partly punifh byftripes^ and partly 
by Example, (that h, partly by the firoke, and 
partly by the voice of his Fatherly Rod-,) that 
at once he may teflify to the world, as well his 
Juftice, by the one ; as by the other, his Lonvani- 
mhy. This is faid by God in Scripture to be 
a great end of Punifhmehtj That all the People 
may hear, and fear, and do no more prefumptuoufly. 
And therefore Ye that have been hetherto the 
greateft f rangers to Jffliftion, by the Injoyments 


To God's own People. 


of your Peace in a Time of War, and of abun- 
dance of Plenty in Times of want, and now of 
bodily health in a Time of fickpefs ; who feem 
to look as unconcern dly on the miferiesoi your 
Brethren, as if yourfelves had an exemption from 
all Jdverfity, and were feated above the level of 
all Gods Arrows j ^udite Vos Virgam^ hear TE 

the Rod, 


§. ^. The Third End of Punifhment is 
« f &**«•#*, j^r Revenge ; that is 3 (as Jrijiotle in- 
terprets iO to repair the honour, and tofatisfie 
the jfujiice of that Authority, which the 7n*w/- 
greQions of a Sinner appear fo highly to have 
offended. And in this refpedt alio, as God is jujl 
to all in general, fo to his /Vc^/e in particular he 
hfeVereji, He is very wwfc offended with the 
Adulteries of the H*r/<tf , but more with the 
Whoredoms of an obliged Spoufe. If the Dfliw 
which have an houfe on purpofe eretted for 
their Reception, (hall fly away from that Houfe 3 
to beliirdsof Prey, they deferve by fomuch 
a greater punifhment^ than Crowes and Harpies, 
by how much the more they were cared for, and 
with a more peculiar Providence. So by the fame 
proportion of Juftice, God will much fooncr 

T 2 fcour^e 

^i'h Jlfcer. 

/. I. CIO. 


The Embaffy of the Rod 

Ifa. 10. $. 

fcourge the Flocks dijofeph for their wandrings> j 
than the Kine of Bajhan, becaufe there is much 
a richer feeding in the ^Plains of Jordan, than 
on the ^Mountains of Samaria. Now he whips 
them with Babylon, That * Bod of his Jnger. 
Anon he beats them with Mgypt, That * Staff of 
his Indignation. And if That will not ferve, he 
hews them down at laft with Rome, which we 
may call (by good Jnaloge} the /^xe or Hatchet 
of to F# rj. 

§. 8. And if now after the Jews, the People 
of God under the Lw , we refled: upon <wr 
felves, who are his /^/<? under the G of pel, ob- 
ferving whether we have been falling, as well as 
from whence, (from the moll: Chriflian, the moft 
Reform d, and the moft Difciplind fort of Peo- 
ple 3 to the moft barbarous, the moft profane, 
and I wifh I may not lay, the moft dif order d in 
all the worlds) we (hall find this difference be- 
twixt the Heathens and our fehes, That X^jy 
indeed are a difeasd People., but we commonly 
a relapit one. T^ indeed do difa^ow the Lord 
Jefus in their words, Butu?<? d^ him in our 
ivq> kj. They indeed do not receive the Love of 
the Truths But we refuje it. T\\ey indeed are 


To God's own People. 


Erroneous in a very deep meafure 3 but (which 
is infinitely worfe) how many amor.gil Us are 
grown Heretic jI ? In fo much chat w;.ilil They 
do only want a Phyficidn, tl f ; nerality of ^j 
do ftand in need of an Executioner, And i;ovv ; 
co compare our fclves with fome of our Fellow- 
Chriftians^ (thole I mean in the Church of Pome,) 
\\Wi\[\ their Chtirch is called tne Whore of Baby- 
lon; do not thev call curs the Whore of Babel, 
chough not with any Trutb r yct with fome Flaw 
jibility i there being a Babel in our r .\ation, 
though not in our Church i and many parts of 
this Nation being become fo much the fouler* 
(I will rot fay for having been, but) imce the 
time of her mtyftytft, chat for one Devil of 
Popery She hath been difpoffcQed of. She may 
be thought (by the Care of Rome) to have given 
entrance unto f even, k is therefore (as ic proves) 
our unhappy Priviledge of having once drawn 
necrer b not only to the Mercy, but to the Holi- 
of God. than abet Nations, that God is the 
r.jdicr now in Jufue toftand the farther off 
'from us. And if by a feafonable Repentance, we 
not recover our f jt A 'pproacfas, 'twill be as 
tolerable for Rome in the laft great Day., as for 
Us of this Nation. And fo (on a Parallel fuppo- 



The Embafty of the Rod 


Mat. 21. 44« 

fition) it will be fomewhat more tolerable for 
Jerujalem, than for Borne • for sEgypt, than for 
Jerufalem • for Babylon, than for JEgypt ; for 
Scythia, than for Babylon ; and for the wild 
Salvages, than for them all. 

§.9. Ye will confent the more readily to what 
I fay, by confidering thofe words of our blefled 
Saviour, Luk. 10. 1 5. And thou Capernaum which 
art exalted to Heaven, Jhalt be thruji down to Hell. 
Therefore to Hell, becaukfrom Heaven. For 
the higher any one is, by fo much greater muft 
be his Fall. When the Eagle in the Apologue 
caught up the Shell-Fifh ii to the Clouds, it was 
to break, it the more infallibly by letting it fall 
upon the Stones. And though indeed the God 
of Heaven never takes any into his favour, to 
the end he may give them the greater Fall • yet 
when fuch will needs fall from their higheft 
Station, they muft needs be the unliklier to rife 
again. They being fo broken by cheir Fall from 
lo high a Pitch, that hardly any thing can joynt 
them, or make them whole. For, in our Saviour's 
own phrafe, 7 hey will be grinded to Towder. 
And 'tis obvious to infer from thofe other words 
of Ghriftj Sin no more, leajl aworfe thiw come 


To God's own People. 


2 Pet. 2. SO, 

Gal. 4, 24, 

unto thee, ( Jon. 5; 14,) That God will punifti ! "*{"}£? 

Malefactors., as well in regard of the Bent jits 
they have received^ as for the Sins they have 
committed. And therefore ye that make it your 
Boafij That ye are JUcjnbcrs of a Chrijiian Re- 
[ormedChurch,not the Chtldri n of Hagar, which is 
Mount Sinai, and which gendreth to Bondage, but fl/ 7 
Jcrufalem which is above, and therefore Children 
of thePromife, whereby ye have the priviledge 
to call him Father, who by 7 hem that are without, 
is to be look't upon only as a Creator jZiid zjudge; 
And by your being more obliged than other men 3 
are grown by fo much the more accountable j 
Audite Vos Viriam, Hear Te the Rod. 

§. ic. But (Lord) how many have we 
known, in thefe lalt and word times,who (like 
Hiel the Bethelite in the Building of Jericho) have 

laid the Foundation of their Greacr.efs in their 
Firjl-born, and fet up its GWfj- in thdr younncr 
Children, and yet have been ^f as any Jdders, 
to the Fiicf of God's l\od in fo clear a Cafe ? 
Unto how wMjy of our new Builders, who have 
cemented their [fV/j with the price of Bloud, and 
have fet their Nefi on hi^b 3 (with a preemption 
to be deliver d from the Power of Evil,) hath 


1 King- 1 5. J;//. 


The Emba\fy of the T{od 

Jer. 8. 6. 

the well-inftrudted Stone cryd out oftheWall^ 
and the Beam out of the Timber made anjwer to it, 
who yet have Jlopt their Eyes and Ears againft; 
the Alefftges of the l\od that hath fpoken to 
theai? 1 hearkened and beard, (faid God here- 
tofore of his People IfraelJ) but no man repented 
him of his wickednefs, Jaying, what haVe 1 don ? 
every one turned to his Courfe, as the hurfe rujheth 
into the Battle. And we do commonly fo resem- 
ble that fenfelefs People,, (as to the Calloufnefs 
of our hearts, and wconfideratnefs of mind,') that 
whenfoever God difpatches any Embaffadcur of 
his Viffleafure, although he ipeaks fo loud, 
that it is hard not to hear him, yet we commonly 
care fo little,, as thatwefeldomor never give 
ear unto him. Or if perhaps we are attentive to 
the Voice of Gods Rod, yet we are deaf to the 
Menage on vvhich it come s. Whereas the Audi- 
ence and Attention which God requires, is rather 
meant of the fecond y than of the firfi of thefe 
two. We are not to hearken how it founds only, 
but to corfider what ^ fays too. Every lajl? of 
Gods Rod fhould make us reflett upon a fin. 
And as ]ofeph\ falfe Brethren > when they were 
brought into Diflrefs, did ftraight refit B on that 
Dijlrefs into which they had brought their 


To God's own People. 

brother Jofefh • lb if at any time we are groan- 
ing under the Miferies of a War, we fhould ex- 
amine how many ways we abused our Peace. If 
at any time we are brought into fome great De- 
gree oiPenune, we fhould confider if we have 
not abas' d our Plenty. And if at any time (as 
of late) we fall into Times of general fickycfs^ 
we fhould reflect on thole Sins which have been 
the great Abufes, and fo the Forfeitures of our 
health. Might I ground a conjecture touching 
the Meffage or the Caufedi our prefent Zv^from 
the words of three Prophets, a Habakkuk, b Na- 
um, and d Ez,ekjel, I fhould be prompted co con- 
fider 3 how many tioufes in the late Times have 
been built with Blood. And Blood we know hath 
a Voice 3 yea 3 and fuch a Voice too,, as c cries to 
Heaven for Revenge. And being the loudfjl of Cry- 
ers, 'tis fooneft heard. But yet the loVer of Souls, 
who is a God ready to Pardon, in the midlt of his 
Judgments remembreth £M*rcy. From whence 

it \%, the Lords Voice does cry aloud unto the City, 
that the Voice of the City may err as loud unto the 
Lord ; and chat the Voice of mens Tears may i 
drown that oiTSlood, as the louder Stentor. Cer- 
tainly nothing but Repentance will be able to cry 
up thole hovering Judgments^ which our Na- 
il tional 


Gen. 42. 21. 

a 2, 12. 
b 3,1. 

<* 24,9- 
c Gen.4.10, 


What Attention 

tional Sins have been calling down. Nor can 
any other Repentance cry Awdfer unto God than 
our Sins have don, but chat which brings forth 
Amendment, and change of life. And this does 
lead me to the Audience which God would have 
given to his Embaffadour, the third particular in 
the Divifion, and next in order to be confider'd. 

j(udite Virgam, 
HEAR ye the Rod. 

§. 1. Hear the found of God's Rod, and 
hear the fenfe, or jignification. For as the Voice 
of his Rod is double^ to wit the lafhing of the 
Aire 9 and the beating upon ourfhoulders ; the for- 
,mer, when he threatens, and only threatens to in- 
flict it, the later, when he proceeds to put his 
Threats into Execution j fo the JMeffage which 
it brings us is double too ; for 'tis expoftulatory in 
part, as when it chides us for our Sins ; and in 
part it is exhortatory, as when it prejfes us to Re- 
pentance. Such is the admirable contrivance 
and difpofition of Gods Inflictions, that they 
commonly fpeak his Mercy at the fame inftant 
with his Juflice. As if it were not fufficient that 
his Ballance is equal, and that he puts Pumjb- 
ment into one Scale 5 as we Offences into the other ; 


The Rod requires. 


He makes the Punijhment many times to have 
fuch zfimilitude with the Sin, as that the Pati- 
ent may fee his Malady in the Nature of the 
Means which are meant for Cure. Thus in that 
famous Controverfy 'twixt God and Scdom, we 
may obferve an Analog as well of Likenefs, as 
of Proportion ; for befides that his Judgment was 
juft as general as their Sin, and only a Lot exem- 
pted from the one, who only was guiltlefs of 
the other ; they were appofitely burnt with Fire 
of Brmjione, as before they had been with the 
FireoiLuji. And as their Luft was contrenatu- 
ral, although from Hell; fo likewife was their 
Fire, becaufe from Heaven. Thus when Corah 
and his Confederates (the vevyfirji Levellers we 
ever read of) had widely open'd Their Mouths 
againll Mofes and Aaron, ftraightthe£#rf^ by 
way of Talio, opend hers againft Them. No 
fooner were their Throats become open Sepul- 
chers for the Burying of their King and their 
Priefi alive, but (Wight it follows in the Text,, 
that they were [wallowed up quick. And thus as 
Jofephs cruel "Brethren would not hearken to 
His Requeft, when he be fought them in the anguijh 
and in the bitternefs of his Soul ; fo for three 
dayes together He would not hearken unto 
U 2 Theirs, 

Gen. 42. 2] 
vcrf. 17. 


What Attention 

Theirs, when in the bitternefs of their Souls 
they had fought it of him. And fa, as Dries 
denyed Lazarus a Crum of bread to (lay his hun- 
ger, he was denyed by the fame Lazarus a drop 
of water to cool his Toung. But we need not go 
further to find out Inftances of the Harmony , 
betwixt the Punijhment of Sin, and the Sin it 
felf, than to the words ot the Commifjion with 
which the T\od was here fent to the men of 
Ifrael. The Lords "Voice cryeth unto the City. And 
firft it crys for Attention, hear Te the Rod. Next 
it cryes as an Herauld, that is, it Proclaims the 
Sin and Punifbment of the People. Art there yet 
theTreafures of wickgdnefs, and the f cant me a- 
fure that is abominable? There's their Sin. 
Then follows the Punijhment, (verf. 14.) Thou 
Jhalt eat, but not be fatisfed. Again the Rod of 
God faith, (verf. 12.) The. thereof are 
full of Violence. Whereupon it denouncethj 
(verf. 1 5.) Thou jhalt jo^w, but thou jhalt not reap ^ 
thou jhalt tread the Olives, but not anoint thy j elf 
with Oyle. Nor is there any thing more equal; 
than that wicked men faox\\<\ fuffer the hainous 
things that they have don ; that the covetous Op- 
prejfor fhould be Plagu'd with Penurie ; and that 
They who have grinded the very faces of the 


The Rod requires. 


poor, fhould finally befamiftit for want of Bread. 
§. 2. But let us divert our thoughts a while, 
from the Times of the Text to theie we live in. 
For God hath fent fuch an Embaffadour unto 
Us of this Ration, as heretofore to the People 
Ijrael. And it is now a great while,, fince our 
Guilts halpe rijen up into a Pod of wickgdnefs. I 
mean the Pod of Gods Anier, by which our 
wickednefs is corrected. It being more than 
twenty years, (and with but little Refpiration) 
fince his Rod has been J peaking to us in federal 
Dialells of feverity. Firftof all it fpake to us 
by Drums, and Trumpets, and by as many wide 
Mouths, as the Sword had made wounds in our 
Englijh Nation ; by lying Prophets in the Church, 
by prof perous Rebels ill the State, by lofs of ho- 
nour, and of Religion, by Sacriledge, and Regir 
ade, and other execrable effedts of a Cwil War. 
From which we have not yet in joy'd more than 
a five years Pefpiration, when our Unthankful" 
nefs for That hath betrayed us to a greater and 
[adder Judgments For fo notable ib the diffe- 
rence betwixt out War heretofore, and ourPe- 
fiilence of late, That the former might be called 
a Rod of Chafifemtnt, whereas the After began 
to look like a Beefom of DefruBion. That CV- 

i 5 c 

What Attention 

Thucyd. 1.2. 
p.129. adp. 

fjfy) 7rf«T0ir «£ 

eu§-i07ri&t, &C. 

!£.]>. 129. 


fjLd.} \-rtr- t3-r«- 
«.' • x if%fm* 

freitt T i ,y I 
Acf./uCi* 5Tat>TO« 

a*«$i\r JTr. 
•/.ax's MX«- 

refted our Nation* but this did threaten to fweep 
it away. In a very Awg War there may be very 
few Battles ; But the Pefiilence is an Enemy fo 
very skilful to dejlroy, as that it makes both a 
nightly and dLa*7y Slaughter. It hath (lain many 
ware Thoufands within the compafs of a few 
months ythan our W^r was found to do in as many 
years. Jui\ fo it was with the famous Peftilence 
in Jhucydides. More Athenians were taken off 
by that invifible Arrow in zfew dayes, than by 
all the great Armies of the Peloponnefians in di- 
verfe years. Inxifible \ call it, becaufe it walketh 
in Darkjiefs, and even at that very time when 
it dejlroys at noon Day. (Pfal. 91^6.) And 'tis 
fitly call'd an* jfrrow, as well for the fwiftnefs, 
as (barpnefs of it. For how fwiftly did it fly 
(in Jhucydides his Time) from Ethiopia into 
Egypt* from thence to Libya, from thence to 
Perjia, from thence to Athens Z And how like 
an Arrow did it fly 3 (to give an Inftance in our 
own_,) as frcm [Amfterdam to London, fo pre- 
fendy from thence into drvers Countries ? Nor 
did the fwiftnefs of this -^rmr exceed the Jbarp- 
nefs of it at Athens. Where having killd up the 
Phyficians, it bred a general negletl of all lndea- 
xours of Recovery. It made them weary of their 


The Rod requires. 


Devotions, which at firft they had imploy'd as 
the means of Cure. And, ftfflxd on by their Im- 
patience, to a * contempt of things Sacred 3 as well 
as fecular, they grew elaborately Voluptuous in 
the injoywg the goods they had, becaufe they 
knew not how Joon they might /Iw/i or /^Tf» 
them. None would eater on any work, as lo k- 
ing to dye ere they could end it. Nor did they 
fear any Breach of jLw, as not belie\ing they ! 
could live to be pumjht for it. Again this Arrow 
is fo noyfome, as well as fliarp, (and therefore , 
fitly call'd by DaVid the noyfome Peftilence, Pfal. 
91, 3,) that it does many times k$U with the 
Breath of life. Nay (which is much worfe than 
killing it makes a man to be forjal^n by the 
Wife of his Bojom, and even abhor d by his inward 
friends ; as Job acquaints us with the Acme of 
all his fufferin^s. Zojimus tells us of a Peft in ! 
the Time of the Emperour * Gallienus, which j 
was fo very much more fierce than the fierceji 
War, that all they fuffer'd from their Enemies 
was tight and moderate in comparifon. Nay he 
tells us of a Peft in the Time of G alias > (and in 
the Northern parts o r the Row* Empire,)which I 
comirg prefentl y after a War, x«x«M 5 " «»^»v«or ! 
yi^ MtfrMpw, deftroyd the whole of Mankind which 


o/ucia»f . Jy. p. 
t*c i7rcu>pu«f 

0. J. 133, 

Job 19. i 7 , 


* Aoiyuac 'oh- 
v.rrt» JTgfTfgff 

CT TTSttTI 7^ 

Tote |W^ &ri T 

flTI^! i. 

/.i.p. 21. 


What Attention 


BK «T70V /£ TV j 

■ — b?r» jrg/rt- 

g^V « T0?f 

$8<tcru<n x&' 
»olf TceAurUu 

Zofim. lb. 
fag. 14. 

tfo* H^r bd /e/t. There the Rod of God's An- 
ger was improved into ths'Tieefom 1 lately fpake 
of. It was rot only a pungent, but [weeping Rod. 
And truly fuch as it was there, it" will be here 
when God pleafes. For our greater means of 
Grace, and more abuvdznt meafure of knowledge, 
are apt to aggravate our Judgments, becaufe our 
Sins. And if our Punijhment is /^/.r, when our 
Sins are much greater than other mens 3 it is a 
juft ground of fear 5 that we are not wholly 
pardon d, but only temporally reprievd, not ac- 
quitted from the prefent, but rather referred for 
a future, and greater Judgment. 

§. 3. Yet fo little is this conjtder'd, and laid 

to heart in our Bnglijh Nation^ that our general 

uncovcernednefs in the mfeties of oihers, and our 

apparent Inadvertency how much our pb?» may 

I be greater by feemirg lefs, does pafs with fome 

! for the oreatefi of all our miferies. For though 

j rta Red of Gods /62JW., hath been thus far the 

£W of his tender Love too, that it hath fought 

to gain from us a Day of Hearing, firft by its 

brujlnnq^ in the Aire, and then by its beating upon 

our Jboulders ; yet fo barbarous have we been in 

our Reception of God's Embafjadour, that we 


7he Rod requires. 

have hardly yet allow'd it a patient Judience. 
We have not hearty d to the l{od, nor to him who 
hath appointed it. Nay fo much are many of us 
become the worfe for thofe Meflages, which 
God had purpofely defigned ro make us better, 
that we may feem to have abufed his [pedal 
Grace into an Inftrument of becoming the more 
ungracious j And by a neceflary confequence, 
to have fo much of God's Mercy as to be damnd 
by. For fhould a Porphiry or a Julian revive 
amongft us , and together with the profeffion 
compare the praftice of many Chriftians., they 
would have reafon to admire^ why a great part 
of Chrijlendom fhould be rather call'd Chriflians^ 
than by any other Name 3 why rather Christi- 
ans^ than jintichnftians , confidering how they 
live in a diredt contrariety,, at once to the Do- 
Brine and Life of Chrift. What haroe fuch men to 
do to take his Name within their mouths, whilji they 
hate to be reform d, and cajl his words behind their 
backs? Pfal. 50.16^17.) Do they not call Chrift 
their King by the fame kind of Ironie by which 
the Jews call'd him Theirs, when platting a 
Crown upon his Head, and putting upon him a 
Purple 7\obe, they faid in the bittemefs of their 
Spirits j Haile King of the Jews I And juft as 

X the 




What Attention 

K&e @\ctapn- 
<reu 7&T o v6/*et?« 


Clemens Rnm. 
in Epift. ad 
Cor. p. 62.. 

the Gtiofticks heretofore^ by owning Chrifl for 
their ^Idaflers whiltt they were fervants to the 
Devil s brought the Cbriftian Religion into fuch 
fetfraJ-amoug xht Gentiles > that the/ eileem'd it 
a meer :Dnwe to legitimate Parricide, and /#- 
^J£, and fome fuch other enormous Villames, as 
were not fo much as to be namd, much lefs 
committed among the Heathens ; fo 'tis worthily 
to be feaV'dj that when a fort ofTrofeffors a- 
inongU our felves, who call themfelves Chnfti- 
ans 9 and Ghriftians of the Reformation, 
fpoken of in Gath, and publifhed abroad in the 
flreets of Askglon, the Daughters of the Pbilijlins 
will coo much rejoyce 3 the uncircumcifed will 
greatly triumph. 1 lay 'tis too much to be fear d D 
(and cannot be too much confiderd, unlefs too 
late to be prevented 5 ) leaft that Chrift a fecond 
time ftiould become through our means 3 To the 
Jews a fxumbling Blocks and to the Greeks Foohjb- 
nefs. The greateft comfort of hope we have 
left is Thisj That as the fcandalous Jfperjions 
which firft were caft on Chrif 'unity were wajh'd 
away by the Blood of the antient Martyrs, and 
blotted out by the Ink, of the learned Fathers of 
the Church j fo our Protejlant Religion may yet 
be vindicated and refcued from thofe Afperfi- 


The Rod requires. 


ons and Brands of Scbifm and Atbeifm, where- 
with fome of our Enemies already barve, and 
others are lively to ftigmatize us, by the great 
Piety oifome,who do exprefs it in their Praftice- 
by the learning of others, who do aflert it with 
their Pens j and by the Martyrdom of a jfcrr^ 
/or/, who have readily jeald it with their lives. 

§. 4. But be our Fame what it will, unlefs 
our Nation fhall fo repent upon the Preaching 
of the iiW which God is now holding over us, 
as once the Ninevites did at Jonah's j or unlefs 
it fhall brjpard for the few Righteous that are 
within it, (as Jerujakm for the rigbteoufnefs cf 
James the Timber of thrift, who was the firjl 
Bijhop there • ) God will probably fay to 11s, by 
the Rod of his dinger, as heretofore to the djfyri- 
ans, by his Prophet Ifaiab. I will rife up againji 
them, and cut off from England the Name, and 
Remnant, and Son, and Nephew. I will alfo make 
it a Poffeffonfor the Bittern, and Pools of Water : 
and I willfweep it with the TSeeJorn ofDtfru&ion^ 
faith the Lord of Hofls. Such is the Voice of 
God's Rod, whereby it would fright us out ot 
our fins j which is the Negative part of a true 
Repentance. It hath another fort of Voice where- 
X 2 by 

I fa. 14. 22, 


M«. I 

What Attention 


by it would Woe us to fatisfaftion, and 'Refor- 
mation of life ; which is the Pofitive fart of a 
true Repentance. And fo 'tis eafie to hear it 
fpeaking* as 'twere in gencre dmonfirattvo 3 in 
that perjuaftve way ofT\betorick> wherein another 
holy Prophet did once befpeak another People 
in Gods behalf. Cajl away from you all your 
Tranfgrejfions, whereby ye haVe tranfgrejfed, and 
make you a new hearty and a new J pint, for why 
will ye dye o houfe oflfrael ? For I have no de- 
light in the Death of Him that dyeth, faith the Lord 
God. Wherefore turn your fehes and live, 

§, 5. Bi» theft are no more than the general 
Lemons of the Ityd. The LefTons it teacheth its 
in particular are more efpecially thefe Three. 
Firft it teacheth us to reflett on thofe particular 
crying Sins which have probably been the Caufe 
of our prefent Judgment. Such as are Sacrilege, 
and Simonie, Perjury > and Profanenefs, and Im- 
patience of the Crofsy Schifm> and FaSlion^ and 
an Itch after Changes , and that as well in the 
Civil, as Ecclejiajlical Eftate. Next it teacheth 
us the Neceffity of cafting out the Accurfed Thing, 
however feemlngly as gainful as Mhan\ wcdge^ 
Not an j(yig> not an Oxe, not the bleating of a 


The Bod requires. 


Sbctf is to be left in God's Ears., when His 
command is gen forth tor the utter Defiruciion 
of an J ma lecl^. The choicejl fpoyles mull not 
be javd, though it be for Sacrifice , when it 
ftands in competition with our obedience. Lallly 
the Rod which at the prefenc is tbreatning every 
one of lis, by whipping others into their Graves 
who are round about us., docs teach humility 
and dejeftion to luch as fride it in their perfons> 
whether for the jirengtb or the Bewty of them. 
It feeks to pull down their folk and exalted 
thoughts of Themfehes, as well as to abate their 
contempt of Others, by making them to know 
whereof they zvemade, and by compelling them 
to confider of what materials they do corifift. 
For if it is true, what is faid by the Philolo* 

phe;* 5 if 5 TraVra yiynrm eit tSto cA«\«st<u, That HatUral 

Bodies are rejolvd into the very fame Ingredi- 
ents of which at firil they were tempos d, And 
fo that nothing is dijjohable into any other Prin- 
ciples, than thofe of which ic docsconfift, and 
which it potentially conems ; It cannot b.:t fol- 
low that the Pejlilcnce is the bd\ Orator in the 
worlds to fpeak the Frailty and the Fihhincfs 
of humane. Mature ; becaufe it teacheth us into 
what loaihjome and detejlable matter, thcfairefl 

Com - 

1 Sam. 15. 3, 

! 14> 20- 



What Attention 

2 Cor. 7.10, 

'iXSTit/Ojjtfyj <?" 
<S"t5f 01 8 

X«p«iS*>. fee. 

Complexions may be refclVd , and that by a 
mouthful of ^/rfcjv ^re too. 

§r. 6. If we fhall therefore now confers that 
God's Rod, as well as hlsTrophet, his Delwe, 
as well as his Jfyab, is ftill a Preah:r cf Repen- 
tance > let us impartially confider, whether the 
fonow and Anxiety which the Calamity of the 
Time may have wrought within us docs pro- 
ceed from a Refentment of Sins, or Sufferings. 
Whether it be a Contrition, or an Attrition only. 
Whether zforrow that is worldly, and worketh 
Death, and by confequence is tobtfonowedfor, 

I or d Jorrow according to God, which worketh Re- 
X"". ' pentance to Sahation, ard therefore is neXeru he 
Repented. If the firjl of thefe two, we ought 
to begg of God Almighty, that he will add to 
our Patience, rather than take from our Pumjh- 
merit 9 , that he will jirengthen our (boulders, ra- 
ther than /ejfl^H our Burden ; And much rather 
fanfitfie, than ra*/ his Rod. But if we find it 
to be thefecond, we muft not pray for 2 Remedy, 

j but rather for a Paroxyfm of our Difeafe • and 

1 rather exasperate our pain, than too foon affwave 
ic. We ought to be fadded for. nothing more, 

J than that vw cannot be JW enough-, 6c only gW,. 


The Rod requires. 159 

that we cannot be fo. For lee the man of this world 
but imagin himfelf upon his Death- bed; And 
what: then would he not give tor the completing 
of that Anxiety, whereof he is now fo over apt 
even to con\ure for an Abatement Z Alilidtions 
help to make us happy even in this prefent 
world, if we have b it the Grace to ufe them 
rightly ; elle they will make us the. unhappier 
in that world which is to come. For without 
the right ufe^ even the Grace of Gcd it f elf does 
accidentally hiolnen our Condemnation. And 
though I never had yet fuch a Roman Faith ^ as to 
believe that there IS inch a thing as Purgatory- 
yet j with jubmiffon to God's O economy > I think 
the moft of mankind might be glad there were. 
Becauie it feems a very eafy Compofition with 
his Juftice, to iuffer BV//for ztime> in order to 
happinefs for Eternity. It concerns us therefore 
to pray 3 in this conjuncture of our affairs, that 
God will give us to drink of his bitter Cup> not 
as our Appetites fhall crave 3 but as He in his 
wifdom lhall judge expedient. Let him enable 
us to chooie but this one Requifite for our 
felves, even Hisfvxtifying Grace ; And then in 
company with That D let him allot us what he 
plealeth. Be it War> Pejlilence> or Famine • be 



What .Attention 

it Ignomy, Overthrow, orfuddain Death. For as 
by looking upon our Sins, we cannot but fee 
matter of Terror, whereby to hold us in con- 
(\zvxfear ; fo by reflecting upon ouvfujferings, 
we may difcern matter of Comfort, whereby to 
couple our Fear with Hope. I fay 'tis matter of 
fome Comfort., that God doth feem by his Cor- 
reftion to own us ftill fcr his People • that he 
does not feverely fuffer us to be over prof per ous 
in our impieties ; that he has not fo wholly left 
us, as not to vifit us with his T\od ; but that at 
leaft he does vouchfafe us the Mercy of his 
Judgments to work upon us. And though he 
threatens to give us up to fome of the cruelejl of 
our Enemies, (fuch as are the two plagues of per- 
fect beggery, and the Pejiilence,) 'tis that he may 
not give us up unto our more cruel fehes ; that 
we may never indure the Tyranny of our own 
hearts lufi, or live under the Tokg of our vile Af- 
feBions. And therefore to the end we may ra- 
ther kifs, than undutifully repine at his gracious 
Ttpd, which does fo charitably j mite, and would 
fain wound us into a Cure • let us continue td fix 
our eyesj as on the Errand on which it comes , 
fo withal on the Author from whom \hfent. 
Which leads me to the Potentate by whom the 


The Rod requires. 


Emk.ftadouris difpatcht. The laft particular in 
the Divifion. 

Hear ye \h? Rod, and who hath Appointed it. 

$. i. That the fame Difpenfation of the Cup 
of Trembling and Jjlomjhment fhould not only 
have fuch dwerfe, but fuch contrary effects 3 
upon the feveral Complexions it meets withal^ 
as to be one mans Reftaurauve, and anothers 
Poyjon, foftning one into Repentance^ and hard- 
ning another into Defpaire ; might feem a diffi- 
cult kind of Riddle at the very firft hearings 
were it not that this Accompt may be given of xx., 
That the one looks only downwards, and views 
the Rod of his Jfflittions as meerly fpringing out 
of the Dufi ; whereas the other looks upwards, 
and acknowledges the Finger of Him that fent 
it. They whole Spirits and Contemplations are 
ever gto\ elirig on the earthy and look no higher 
| tharJtY idCaufes, are commonly forry in their 
Diftreiies at men without Hope ; whereas the 
men whofe sljjeftions are fet on things that are 
JboVe^ and with the Lyn^ean Eye of Faith can 
look en the other fide the Veil, do (ofubmit to, 
and comply with the will of God in their affliftions, 
as to defire it may be don, as well on Earth cu it is 
in Heaven. Y I 


What Attention- 

* Viodor.Sic. 
#6*14. £.291, 

*foftin.t.2 ¥ 2. 

TO ft« VfiV CM 

Piodor. Sic. 

1.12. p.lOO. 
b Qi <f t 'aS-h- 
teuot r£s curi- 

<&l TO 3"H07 

tvtjrijujroy. J^ 
j^.j>. III. 

I ktfeW- iidt whether it is mere to be fear A, 
or fo^, chat God will never withdraw his Red 
which lyes fo heavy upon outfkeulders, until he 
has firft of all whipt us into the mfdom to difcem, 
and into fo much Humility as to acknowledge, 
That the Original, and Incrckfe-, and prefent 
Continuance of our Plague ^ haul not only arifen 
to us out of natural Caufe% (liiuch lefs out of 
fortuitous^) to wit from Axomes^ or Infects, or 
from I know tiot what malignant mdfecret qua- 
lities in the Aire jj but from the H;^> of a^nr 
Vflfcrf and jealous God, for the moll brutiih un- 
c oncer dnefs and Impenitences of A4?/z. The PI a- 
gue of Peftiknce being a i*W of fo aftonifhing a 
Nature^ that though the He^hens look^ upon 
it as a thing fafitftl in the Earthy yn rfifey thought 
it && 4* by an band from Beaten. The * Gr- 
thagmians at Syracufe, and the /V^Ze of Toloufe 
in the time * of Brenmis, afcnb'd the Gw/e of 
their feveral Pefts unto the dinger of their Gods 
for the Sin of Sunlcdur, and fled for Refuge 
to Bejlitution, as the great wi^#j of their Reco- 
very. And however Diodorus did cake upon him 
to afiign the a natural Caufes of the Pellilence 
that reign'd at Mens, yet he allures us that the 
* Athenians did look upon it as a Bod of fuper- 


The Rod require^. 


natural contrivance. Much more fhould wc 
Clmjliauf impute the Cs'jfe of our Plague unto 
God's Difpleafure j 3$ being that that ferves to 
humble, and mfe m up too. For as 'tis matter 
to us of Terror, to fill into the bands of the hvinu 
God, (tieb. 10.31.) io ns matter alio of Comfort, 
that we do not fall ovt of the hands of God 3 no 
nor yet into the hands of relentlcfs men. For 
with CioJ the*e U M?rcy 3 and that in thcrnidfi 
of his judgments tQQ ; whereas the very tender 
mercies of men are cruel, (Prov, 11, 10.) God does 
not ajj'att willingly } nor grieve the children of men ; 
and w.ien at lalt hp i$ fain to wound, 'tis to the 
end that he may heal us. But men to men are fo 
inhuman, that t^ey will commonly break, our 
heads with their prttious Balmes too. And there- 
fore David having h[s Option betwixt the Sword 
of the Lord (for lo the Peftilence wa6 call'd) and 
the Sword of mui, did foon determin to choofe 
the former. Let me fall now (fays he) Mo the hand 
of t\w Lord, ( for Very great are hh Mercies,) but 
let me nvt fall into the hand of men. 1 Chron.zj.13. 
§. 2. If we look bad, upon the Church whilft 
(he was yet but in her Childhood, and confider 
her Tribulations as far as .rem Nero to l^iodejian, 
we may obferve how mens reflections upon the 

Y 2 wifdom 

1 64 

What Attention 

Eufeb. EccL 

* Piod. Sic. 

« » «K »? CP 

Wifdom and Goodnefs of Gwfj Oeconomies, did 
fmooth the face of Deatfc 11 Je//, as 'twas in- 
flicted by the Rod of Divine Jpp ointment j and 
made her Children even to Court it, how grim 
foever it became by its greateft Torments. A- 
mongft a tboufand Examples which might be 
given of this Truth, I fhall not trouble or de- 
tein you with more than one. In that dreadful 
and moft bloody Sedition at Alexandria (juft as 
if Cadmus had fow'd his Teeth in that fruitful 
vSW,)when the Gulf "of 'Arabia became a red Sea 
indeed, which before was only call'd foby either 
a * figure or a miftake ; when that Sea was fo 
polluted with l&lood and Stentch, that had its wa- 
ter been to be wafjd, all the On*,? (faith Dio- 
nyfius) had been too little to wafh it clean ; and 
when, in confequence of This, there was a Pe- 
fiilence fo extream, as that there was not one 
Houfe wherein there was not one Carkafs * They 
that were Gentiles in. the City were every whit 
as much terrified, as if Mofes once more had 
turn'd their waters into Blood, and had afflidted 
that Place with the fad repetition of all his Judg- 
ments. Whereas the Chriltians on the contrary, 
who to their War and their Pejtilence, had a 
third Plague added, (That, I mean, of Perfec- 

The Rod requires 


tion,} were fo far isom finckjng under, that ra- 
ther of the two they injoyd their 
Whereof the reafon in Eufebius is only this, 
that they beard not the Rod only, but had regard 
unto Him who bad laid it on. And fo they look't 
upon t\\z\x Judgment, scy^*™ *, Ao*i>or, as the Teji 
or Touchftone of God Almighty, for either the 
Triall of their Patience, or for the Exercife of 
their Faith, or for the Proof of their Fidelity. So 
extreamly much it is for any mans Interefi, and 
Eafe, when the Rod of God is fent in a Mefjage 
to him, that he confider why it comes, and by 
wbo[e appointment. 

§. 3. And indeed to fpeak Truth, whofo- 
ever like the Heliotrope that is ftill intent upon 
the Sun, or like the Pilot in a Ship, who, though 
the waves and the wind do both confpire his D*- 
jiurbance, does keep his eye the more carefully 
on his Compafs and his Star ; I fay whoever is 
this fteady, well byafs'd Chriftian, that is not a- 
fraid for any evil Tidings, and though his heels 
are tripp'd up, yet his Heart jiandeth faji, and be- 
lievetb in t\ye Lord ; He is the Perfon of the world, 
that leads the world into Captivity. And is not 
only plac'd above the level of Fortune, but (as 



What .Attention 

Pfal. 121.1. 


\flippery as (he is,) fecuis to have caught her 
within his Net, He fccins to have gotten the 

i Gladius Delphuus, that Caihuhcal Vmd of Sword, 
by which he eafily «&f af under all the VJffculties 
of Life. For if he dwell amongft tftefe that 
are Enemies unto Peace y who, when he fpaks to 
them thereof, make them ready to Battle j b: ':o!d 

l his Remedy is at hand 3 whilrt he can lav with 
King David, I will lift up mine eyes unto th: hills 
from whence cometh my help. Nay if his Troubles 
are yet inlarged, jo as they that dejiroy him guilt lefs 
are mighty, and do not come into Misfortynes likg- 
other men ; yet his Remedy is at hand dill , 
whilft he can fay with David too,, Verily there 
is a reward for the righteous, doubilefs thert is a 
God that judgeth the Earth. Nay if a Mefl'enger 
come and tell him (as heretofore 'twas told 
Vavid') that hf who came out of his Bowels does 

\feek his Kingdom and his life j l\ill his Remedy 

I lies in this," that he can fay with DaXid ftili-, 
Toehold here I am^ if the Lord fay, I have no d& 
ligvt in thee, let him do with me as it feemetb good 
to him. Nay if lfaiah bring him a Meflagc/fiW 
all the Pofjefjions of his houjejhall be led captive in* 
to Babylon, and that the Son$ which Ijfw fromhim 
(k*U he taken aw*y by force, to ferve as Eunuchs 


The Rod requires, 


amoutfi the Hi allien ; yet l\ill his Remedy is at 
hand 3 \vhilft he can anfwer wich Hez,ekjah, Good 
is the word of the Lord which ihou bafifpoknj^zy if 
the De\ il btfiegc his Patience with all the mttiejl 
of his Engines., and reduce him from his great 
Jjfiuence, unto his Potjbcrd, and his r Bjfies • yet 
even tbm he hath his Reined v,whill\ he can a^k | 
with holy Job, (\jall I receive good things at the 
band of God, and Jhall I not receive foil al. H 
The Lord giDeth, aid the Lord taketh away, blejjed \ 
be the name of the Lord. Nay if a Samuel bring 
him Tidings, not of zpnvat Judgment only, 
[that the Iniquity of bis hou\e foall not bepurgd with 
Sacrifice y\hMoi a pubUckj udgment alio,(vvhich 
wholoevei fhall but hear fhall find that both his 
ears full tingle ',) to wit, Tftat foen the A)\ofthe 
Lord is taken , and that the oLory is departed from 
Ifrael} yet even then he hath his Remedy, 
whilft he can fa/ with good old £#, It is the 
Lord j let him do what feemeth him (rood. To Con- 
elude with an Infiance much neererH~r/.v • 
Admit the Dutch and French Amms frtptilq 
come upon us whilft we arejir^, as Simeon and 
hfoi fell on the Shechemtes when they w^re J ore ; 
^nd fo fhould be the fame to us, which both 
Egyft ana Affy\ ia wjere once to Ifrael, to wit the 


2 Kin.20.19. 


i Sam. 3. 11, 
18, &c. 

Gen 34, 35 


What Attention 

Rod of God's Anger > and the Staff of his Indigna- 
tion ; yet if We are his Children, and They his 
%od, let us but ftrive as little children to be the 
hater for our Correction, and 'twill be natural for 
the Father to cart: his Rod into the Fire. 

§. 4. Which being feafonably premised j we 
are no otherwife to bewail the Rod of God upon 
our Country j then as we have either by our 
Sins helpt to betray her to its Infliction, or have 
not been helping by our Prayers to eafe her of it. 
Let us repent us of the firft, and betake our 
lelves unto the fecond, and then fubmit the event 
of All, to hit Difpofal who hath appointed it. 

To him therefore who is able to keep us from fal- 
ling and to raife 11s when we are down^ and to pre- 
fent 11s being rijen, before the Prejence of his Glory 
With exceeding Joy, To the only wife God our Sa- 
viour, be afcribed by Us and by all the World, 
'Ulejjing, and Glory, and Honour^ and Power, and 
Wijdcm, and Thankfgjving> from this time for- 
wards for evermore* 

F 1 5^ / S. 

Concio Sjtaodica 



A D 

E X 

Provincia prafertim Cantuarienfi, in jEde Paulina 
Londinenfi habita 

VIII. Idus Maias, MDCLXI. 

1? 1 





ArchiepifcopoCantuarienfi ; Totius Anglic 
Primati & Metropolicano • 



Totique Clero Anglicano, Decanis^ Archidia- 
conis, aliifque Compresbyteris, ex fingulis 
Dioecefibus ., & Cathedralibus Ecclefiis, 
Provincial pr^fertimCantuarienfiSj in Sy- 
nodo Londinenfi* Au&orkate Regia Con- 

T. T. 

'E?&%7VTtgf$ nW CX TT£ TCtfyiUS 
'h&fiiKM , HOC E£*«/tf0] 

Dicat Dedicatque. 

Z 2 

/ *73 

V«M&«*««®W#»#*» f l ? 

Aftorum Capite quindecimo 3 verfu 28. a 

fandta Synodo Apoftolica fie 

fcriptum legimus j 

Vifum ejl entm Spiritui Sanfto & nobis, nihil ultra 
imponere Dobis oneris, quam b<ec Necejfaria. 


§. i.^~^Uemadmodum olim apud veteres 
mos hujufmodi inolevic 3 uc opus 
aliquod five arduum 3 live augu- 
ftum aggrefluri 3 in ipfo operis quafi veftibulo 
a fummo Numine auipicarentur j pari modo 3 
(quod ber.c vertac,) opus arduum Auguftumq; 
(fi quod aliud) aggre(Turo,(ReverendilTimiad- 
modum in Chrifto Patres, vofque quotquot ad- 
eftis, ?iri 6c Fratres dile&iflimiO liceat mihi 
\obis cmnibus (fi cum Sandto Pfalmilla loqui 
deceatj ex * *»«**« poculo propinare. | i^nwV* 

cuhm SAui'u 
dicirur, quod eft reverb kx^eri^feugrdf/rtrkm aflionii de omnifdluie quam l cut in me 
tontklit. Vide Jun. & Tremell. ,n Locum, quem etiam confer enm foatlo &\oyi*<fivc 
bentcbttionH. I Cor. 10, 16. 

&. 2. Quid 


Concio Syvodica 

§. 2 . Qi 1 ^ enim Domini Chriftiano > aut 
prius aut anciquius haberi debet, v aut nunc pr#- 
fertim opportunius,) quam ut a laudibus & 
Elogiis Patri Luminum buccinandis, verba pub- 
lice fadturus exordium fumat? & port: nau- 
fraglum litato factum, Dotfaam labulam fuf- 

pendat ? 

&. 3. Deo fcilicet providente, Deploratif- 
fima fceleriim mancipia, quorum audacia ante 
Decennium Domi fortifque exulabamus, ipfa 
tandem difperfa viciffim exulant j nee jam am- 
plius afiidentes 

Cernimus irnmunes aliena ad pabula fucos. 

Deo brachium exerente, Pkaethontes ifti prseco- 
ciores, qui amios proxime elapfos alittflis curru 
bm infediflent, ceu Brontia quadam perculfi, 
pr.xcipites ruunt prouc aguntur. Nee aliud 
illis jam fupereft protervitatis {ux folatium, 
quam magnis aujis excidiffc, & (quod habemus 
a pud honoinum) *>*>«/*« iiiud &p»i* a«}*w &»\i&«'w 
documencumque reliquiae., Pofteris fuisfalu- 
ciferum, ***"*y^*^^^ nee ulla mancipiis Sa- 
turnalia in omne aevum duratura. Deo demo- 
curante, & mirum in medum procurante, ex 
quam procul diiTitis Britannia partibus, poll 


Ad Clcrum yfnqlic&nuhi. 


duodecennem ^*°*>&i unius corporis *•****?** 
in unum denuo coalefcimus ? nee jam ampll- 
us pcruuloj li, fed ku/i frafiiiur Ifipocctitla ? 
§.4. O quam graculoi vobis ve(lrum ad 

vos Receptum exoptatillimum ! quodque non 
ainplius in Britannia ipfa Britannia fie requi- 
renda ! Quin & folennia Gratiamm vota furt 
Hoftibus veftris nuncupanda 3 qui rabie fua ef- j 
feceruntj ut >j#m***i» accenfeamh i • deturque vo- j 
bis confpedtiorem de Forturi ferocience Tri- 
umphum ageie. Operas precium prope erat in 
tot difcrimina incidifle 3 utdeDivinoin vosfa- 
vore vel fie conftaret ; 

dlicpiifque mails fiuit ufus in iUi*. 

§. 5. Nam fi Gre^oriiis Adami Culpam redtc 
dlxentfehcem, quippe cpux talem Redemptorem 
habere meruit : Qiiidni etiam vobis gratuler 
Ruince nuper# Beneficium ., quibus Talem 3 
Tantumque (qualis eft Csefar nofter Britanni- 
cus) indulfit Deus Inftauratorem ? 

§. 6. llli ergo bonorum omnium Fonti fir 
mul & Largirori,, qui quantumlibet immeren- 
cibus hxc otia fecit^ luBumope noflrum cam diu* 
tinum in Citharam Vertit fempiternam, utpotc 
nobis in quantum Subditis^ Imperii Principem 



Concio Synodica 


Auguftiflimum ; (fugientium Charitum ctim 
Camaenis Deo proximum Statorem :) nobis in 
quantum Chrifiianis^ Ecclefise Proceres corda- 
tidimos • nobis in quantum Reformatis, hodier- 
nam Synodum ConfultilTimam ; nee noflra fo- 
lum, fed nofmeiipfos nobifmetipfis etiam retli- 
tuit; foli (inquam) Thaumaturgo , Triuni 
Deoj Sofpitatori noftro fapientiffimo, fit Ho- 
nos & Gloria in omnem deinceps j£terni- 

§.7. Nee tantum Deo * *h&««*tj Gratia- 
rum Adtiones habendae funt de tot tantifque 
benefices in nos collatis ; fed infuper nobis o- 
randum eft pro Catholica Chrifti Ecclefia, per 
varia &egna Refque publicas quaquaverfum 
diffeminata. Nominatim vero, pro Anglicana 
hac noftra j Atque inibi ante alios, ejufdem 
Ecclefice Nutricio Carolo, peculiari Dei gra- 
tia, Magnse Britannia, Francise, & Hibernian 
Rege, Fidei Defenfore^ in omnibus Caufis, 
omniumque Perfonarum, five facrarum, five 
civilium, immediate fecundumDeum Supre- 
mo in Terris Moderatore. Pro Regina Matre 
Henrietta Maria ; pro Illuftriffimo Principe, 
Jacobo Duce Eboracenfi 5 aliifque quibufcun- 
que e Regio ftemmate oriundis. 


Ai Clerum Jnglicanum, 

Pro utraq; Domo Parliament! ; pro Regni 
Proceribus NobilifTimis ; prseferom iis qui 
Regi adfunt a fecretioribus confiliis, Specia- 
tim vero Preces apud Patrem Coeleftem funt 
effundendae, pro univerfo Clero Anglicano, in 
utramque Domum Convocationis mox deinde 
coituro 5 pro Reverendiflimis Archiepifcopis., 
Epifcopis etiam Reverendis j aliifque quibuf- 
cunque inferioris fubfelliiClericis^quibus-qui- 
bus live muneribus five nominibus infigniantur; 
ut Pacer Luminum benigniflimus, cufus ver- 
bum eft ipfa Veritas, & via ad vitam explora- 
tiflima , pro bonitate fua dignetur Hodiernis 
Castibus Interefle ; Quo qusecunque demum 
confiha ab iis erunt ineunda,in publicam cedant 
utilitatem., inque Dei noftri Gloriam ufque 6c 
ufque efferendam, per Jefum Chriftum Do- 
minum noftrum : cujus mentis innixi, ejufque 
adjuti oratione, (breviffima quidem illij fed om- 
nibus numeris abfoluta,) hxc & cetera qualia- 
Cunque quae nobis ex ufu futura font, i Deo op- 
timo Maximo iifdem verbis exoremus, quibus 
Ipfe Incarnatus orandum ftatuic. 

A a Pater 



Concio Synodica 

Pater Nofler qui es in Ccelis^fanBificetur nomen 
tuum. jftkoeniat Regnum tuum. Vut Voluntas tua 
ficut in Ccelp; fie & in Terra. Panem noftrum 
quotidianum da nobis hodie : & dirnitte nobis de- 
bita nofirtyjicut & nos dimittimus Debitoribus no- 
(Iris. Et ne nos inducas in Tentationern, fed libera 
nos a Malo. 9^(am tuum eft Regnum, Potentia^ & 
Glgria>in SeculaSeculorum. 

A M E N. 

A& Clerum jfnqjicanum* 


Vifum eft cnirn Spritui San&o & nobis nihil ultra 
zmponere Vobis oneris, quam b#c Necejjaria. 

INeunti mihi rationem de fufcepto munere 
obeundo, (ReverenditTimi admodum in 
C'hriflo Pat res, Fratres in Domino Diledtif- 
fimi,) inmentem illicoimmiffnm eft, (&&*&»> 
an fecus, aliorum per me licet judicium efto,) 
quemadmodum Synodi & Synedria in id prce- 
cipuo inaicuntur, ut hominum animos com- 
ponarr, & paci publico velificentur • Ita duo 
effc pocillimum humani generis Propudia, Loio- 
/zf&? nimirum & Erajlianos, qui (inftar Davi 
illius Terentiavi) certatim omnia intcrturbant ; 
acntramque Mfr&u civilem pariter & Ecclefia- 
fticam, (nee enim ilia minus, quam b*c^ vide- 
tur ccelitus oriunda,) qua publice, qua privatim, 
aon modo vcllicant & delibint, fed pro virili fua 
parte corrculjum eunt. Quicquid eft juris Ec- 
clefiaftici, aut ad facram *+**« quoquo modo 
pertineat. Uli foils Ecclejiajltcis (Papae fcilicet 
cum Praelatis) in totum alTerunt; Civilium 
interim Magiftratuum nulla habita ratione. Ifti 
vero e regione ad ftuporcm ufque abrepti 
*4nh i^kOh (utSantiiTiaJilu verbis utar,) in- 

A a 2 fuper 


Concio Synodic* 

fuper habitis Ecclefiafticis^ ad folos homines 
feculares Rem totam deferunt. 

§. 2. Hasc funt Monftra Ilia Dogmatum, 
de quibus Primasva Dei Ecdefia nunquam vel 
fando inaudivk ; fed qux ab #vis fequioribus 
ex nefcio quo Tartaro erumpentia^ & in Bri- 
tannias has noftras malis avibus adve&a, cre- 
dentium animos mentefque ad fubjettionem 
debicam emicantes, ceu pel\ilenci quodam fy- 
dere eum in modum afflaverunt 3 uci corrupta 
Chritliani Obfequii Regula fteterit diu., & ob- 
mutueric. Hinc enim odia fsepe progerminant 
plufquam Vatinianajex odiis Schifmata^Fadti- 
ones, Secefliones in partes, & quod malorum 
fere omnium extrema linea habenda eft,2Ve Telle 
quidemfibi ut ab altera fane ^tf^Mt.HincTempla 
Templis adverfantur, Conciliabula ex diamecro 
Conciliabulis opponuntur, atque Alcare contra 
Altare ubiq; loci fere erigitur. Nee in Schifmate 
(Proh dolor ! ) fibi terminum figit malorum 
feges- fed (glifcentibus indies Animorum Pa- 
roxyfmis, & we******») Res iubinde repetun- 
tur • & fafta clarigatione, fecialis hafta conti- 
nue) mittitur ; Bellum publice indicitur ; ad- 
verfis concurritur aciebus ; 6c (nifi Divinitus 
fit provifum) ad ipfam internecionem jugi tra- 
dtu dimicatur. . §.3. Neqj 

Ad Clerum Anylicanum. 


§.3. Neque camen hie obtinet, quod *»it;«fti 
forte cbjiciant ; 

Tantum^ehqto potuit fuader emaloTum ; Quod 
enim Dominus falvacor de feedixitj Koine ar- 
bitrari qucd PacCm Venerim tmmjjjurus in Terram • 
Non emrn Pact r,i y jed Gladium j noil ad Finem ad- Mat. 10. 34. 
ventusChrifli,fed tantummodo ad Eventum re- 
ferri debet;, pro: hominum vitiis oriturum. Non 
eflvvoi«m«T^v, fed h* tantiim 'ut**™u quod ibi loci 
intelligicur : prcedixic Ille quid certo futurum 
eflet 3 non quid fieri decrevillet 3 aut faciendum 
effe exillimaret. Non fe caufam fore diflidii, fed 
puram pucam occafionem. Ipfe enim qui & 
Juttor & Ptinceps Pads, tanci Pacem «l\ima- 
vit 3 ut etiam fudore fuo & fanguine facile dux- 
eric redimendam, fuifque Diicipulis Valedi&u- 
rus Pacem habuic * commendatijjimam^ nihil un- }oh.i;.i< 
quam folliciciiis in votis habuic pmmo vero nee 
in Puceptis) quam ut Pacem Amocbctam in 
cun&is hominum commerciis vigere faceret. 
Et nequid nobis viderecur zntentatum reliquifle 
(quantum humance voluntatis internum fert,) 
quo quod maxime cupiebat efieftum daret; 
promiflt fuis , abiturus., fe miQurum Spiritum 
Santtum, cujus aura non fecus ac Pads vinculo > 
omnes obicem non ponentes in unum corpus 

~". coagmen- 

Concio Synodica 

E<V« th 'E*- 
role Tt^si. 


6 1. in Mat, 

cougmeuaret. Fromifit Epifcepis vet duobutin 
nomine fuo congregatis (ficuc Cbryfojiomut (kEu- 
tbymw Tcxtum ilium interpretantur.,) fe s per 
fpiritiis fui virtutem, in eorum medio ajfuturum. 
(Mat. 18. ic^ 20,) & fi numem* tarn exiguus 
Jpiritufantto non dejlituiturj (ut redte arguit Cce- 
lejlinuf in iis quos fcripfit codicillis ad Syro- 
dum illam Ephefmam 3 ) guomedo (inquit) non 
credemus in medio Vejlrum futurum cfje, ubi in 
unum fimul con*Vemunt tarda fanSiorum mulutudo I 
ut quod Apoftolus dixit deJuramento^[«^*^w». 
efle exhibicum^quo fuccrefcentibus controDerfiis 
in Finem eftet, ad Heb. 6. 16.] non dubitave- 
rim etiam de Synodis optimo jure aflfeverare. 
Convenit enim inter omnes., (exceptis folis So- 
cinianisj & fi qui fintejnfdem furfurisj penes 
Synodum Oecumenicam, omnis diflidii Ecclefia- 
ftici jus fupremum decifivum cenfendum efle ; 
in quantum nullum fit Tribuna I (ncc ullum fane 
vel fingi poteft) ad quod a Synodo Oecumenica 
ulla compecac ^ppellatio. Quantum autem 
Oecumerica quaquaverfus per orbem Terra- 
rum valet, Tantundem fere Nationalise (prce- 
lertim in regno pleni juris 5 quale ^Britannicum^ 
Stculumque } quce vere audiunt £**&*4 atque 
airoTirf _ ) intra fuarum ditionum Pcmseria obti- 
net. ^_^^ §. 4. Nc. 

Jd Clerum ^in^licanum. 


§, 4. Ne vero longe abeatur^ difpiciamus 
jam de Synodo, quam habemus prx manibus 
expendcndam : Prima fcflTcec & cfelebefrima ; 
& ad quam* canquam ad nomam 9 Reliqiuc cm- 
nes funt exigendcc. Nam quemadmodum o!im 
inter Judtos, [\ quarllio all qua orta diet quam 
Schifmacis fulpicio lequerecur^ Synedrium il- 
lico confulebantj prout il lis ex Lege * pr# cep- * Dcut. 17 
cum erat ; Pari modo & Chriftiani, exorta 
gravi Controverfia de Lege Ceremoniali per 
Moyfen lata , & glifcentibus inter illos de die 
in diem fimulcatibus, eveiligio ac fine mora 
Concilium vere Jpoftolicum conlultum eunt J (ver- 
fibus 2 3 4, 5.) ^pojloli & Presbyteri de propo- 
fita controveifia conflinm ineunt. (v. 6.) Inter 
oeteros Afleflores., Beatus Petnu & Jacobus 
fententias dicunc j & eadem fere dicendi for- 
mula., qua Senatores apud Romanes fententiarum 
Diciionem folito more concludebant ; *« V *e*»«. 
auamobrem c^ofic cenfeo, (v. 19.) Mox in J,w£* 
lententiam illam univerfi pedibus euntes 3 de 
communi plane confenfu hu jufmodi placitum 
decreverunt : 

"E</b|« $ f^ *y\m TWfA*Ti x, r/uiY, /*i/l» yXiov V3iTi$«2j »>7r /8#'#f> 



Concio Synodica 

Vifum eji fane Spirituifantto & nobis nihil ul- 
tra imponere Dobis oneris, quant h<zc necejfaria. 

§.5. In quo verborum circuitu five com- 
plexion^ habetis Canonem Ecclefiafticum^ ab 
ipfis Apoftolis cum Presbyceris **»*»/*««• con- 
gregatis, ad Ikes quafdam dirimendas, Hiero- 
folymis conftitutum. 

Tria func autem qua* prima fronte hie fe of- 
ferunt obfervanda. Quorum illud inprimis 110- 
candum venit, quod in ipfo Canonis ftatim ini- 
tio Spiritus Santti fit meixtio^ ne de negotio plane 
bumano, aut mere hurnana JuBoritate, hie agi 
videretur. Non enim Synodi fibi ipfis 3 rec 
W«?«' multkudini^nec foliRegum praecellentise 
(quorum auc juflu aut permiflu in unum coe- 
untj) fed annuenti Spiritui SanBo, quicquid ha- 
bere poteftatis acceptum ferunt. 

Ac poftquam Sy nodus dixiflet, W£^>fcW- 
***** quorfum illud etiam adjecit, ^^»; num 
ob iftam ratiunculam, (quam tanti faciunt Ro- 
manenfes^) Quia de Spiritus Teftimonio ne- 
quaquam nobis conftare poteft, nifi Synodus 
Infpiranti fuppetias ferat ? minime Gentium, 
Sed per figuram illam efifertur, quam vocant 
Rhetores Uendiadyn y five (ut alii explicates) 

Ad Clerum Anglicanum. \q$ 

*> *« *,••*. U t fenfus fit ; vifum eft nobis 3«r,„- . f J 
nobis e..AAMoif. nobis edodtis & dire&is per 
Spiritum Santium, (non ne errare valeamus,fed) 
ne erremut. Unde & Patres in Conciliis folen- 
niter dicere affolebant 3 [Decrepit h*c fantta Sy- 
nodus in Spiritu fantfo conVocataJ 

Secundo vero eftobfervandum^Quod/^wff^ 
Synodus non cenfuit, monendas efle hie Gentes 
de Rebus ad vitam neceftariis, quas jam illis 
innotuifle compertum habuit, [nempe a ctdi- 
bus, LatrociniiS} Rebellionibiu , Sacrilegiis, atque 
id genus aliis omnino efle abflinendum,~] fed de lis 
tantum prsecepit, de quibus potuit licigari^iilif- 
que aliquid fubeffe Dubii ; & per qua: ftecic, 
quo minus Gentes cum Hebrads in unum coe- 
turn coalefcerent.Cu jufmodi erant t»«&M**i-, f 1V e 
Immolatitia, [unguis etiam, & [uffocata^ qu# ne 
Gentes deguftarent hie cautum eft. Si quis 
autumaveritj, fub hoc Canone comprehendi 
quaecunq; ad falutem requiri (blent, toro Coelo 
errafle dicendus eric. Quum prcecepca fint alia 
acq; alia, fub poena morcis etiam fancitaj qux 
adeo non comprehenduntur ****** * **?}**, f u b 
ifto tarn brevi verborum ambicu j ut nee legi- 
time ad eundem reduci queant. De illo uno 
Qiurfituixi eft^ a quibus rebus Incircumcifos 

B b cavere 

i 9 4 

Concio Synodic* 

cavere fibi oporteret^fmtne maUjin rnedi* jion 
multum refers) quo inter Gentes & Judseos 
aliquando tandem conveniret. Efufan^uinis & 
Sujfocatorum Chriftianis etiam eft interdi£tum 
(implicice falcem & interpretative) a fecundo a 
Canone Concilii Ganprenfis : diuque pollmodum 
fuifTe in Ecclefia Dei obiervatum., (nempe port 
tempora Apo(lolica,)Te(les habemus b 7m«/- 
lianum, c Minutium, d Clernentem etiam dlexan- 
drinum^ quin & NoVellam Leonis 58 vam «** ™ r*tb* 
ri£iA*tosn*wu*sn. c Quanquam prorfus exoleviffe 
fob Temporibus ^Ju^ujiini^ hujufcc (Ononis 
Reverentiam 5 (fi non ubique., faltem in Africa,, ) 
ipfe nobis Juguflinus tc\\z turn fecit. Atquevel 
inde fatis conftat de rerum iftarum indijferentia, 
five •A.poe/fi quibus tamen accedens Lex mora- 
lem impingit neceffitatem. Necejfe eji enim fub- 
jVr^Rom.13.5. 6c vifomeftnobis (inquittyw- 
dus sffoflolica) aliud onus non imponere^ quam 
h#c neceftaria^ vel (ut ex voce ilia •*«-*«>«« in 
oromptu ell hariolari^ prsefertim illis qui Gr#- 

eft* tj piTctKeLfAJitLvetv, t\7riJu. /uj» i%o>7a, ctvet&tfAa, tr». Cone. Gangr. Can. 2. fed in Cod.Can. 
Ec.un.Can.6o. A V. 32$, b Suffbcatis & Morticinis abftinemus, nc quo Canguine 
contammemur> vcl intra vjfcera fepulto. TertuL Apdog. c. 9. c Tantumq-, ab humano 
fang^ine cavemus, ut ntc edulium pecorum in cibis fanguinem noverimus. Min. F&l. 
in OftavU. d Lfl foSiyt-xv cup* tgk «t»S-f»Voic $*/*'?» &c. Clem. Alex. Pad. 1. 2,. cap. 3. 
jf>.228. edit.Park, J 629. C *$* eLvto 7r1re5i.3x.tiv » e»yw«3j Aso/T vi*&t Ai*Tst|/c r». p. 47 $.edit. 
Scrimger- f »f owI'ias a»T«5rs /gjj8\*c To?s,/3ai<7ttVJrsM?, $4<7ttow, T»f «v fl-tfi<fist «*'y>ijr 01 to««t«i> 
8icfc««/S n'xSyar £*W <u>a **>«* *i;h',Eufeb.Hi8.E;c..cdit.SKfb.i $^^.l.2.fol.^6.p. 1. 


a e'tk *&><- 

Ad Clsrum JmMcanum. 


cc ncn vulgo fapiunc.,) viiiini eft nobis ea fean- 
tummodo iir.perare, qua: cmrii outfiant, pro- 
pter Legem nunc latum nccsffe eft. 

Qiun 6c illad eft tertio notatu dignum,quod 
quemadmodum ipfe Chriftus Religionis cor- 
ruptees reformaturus^ ad Primordia rerum & 
Fontes recurri voluit 5 (Mat. 19.8.) ita & Syno- 
dus Apoftolica de re prarfenti decretura, ad Le- 
gem illico refpicit Genefeus nono promulgatam, 
non tantiim Gentibus^ aut Judads, fed Filiis 
J\(o£ D Aut (quod in idem plane recidit) Huma- 
no Generi obfervandam ; utut, tempore pro- 
cedente, apud folos ferejudseos vigorem tenuit, 

Expenfis autem his Tubus, in quibus Scopus 
hujus Canonis prxcipue vertiturSc coriiftit 5 
Tria Wta*« llatim emergunt 3 cum bono Deo 

Inprimis enim vidcndum habeo De Potrjlate 
Ecclefiafiica hujufmodi Synodo ccmpetc::te • 
quoufque fcilicet de jure f&tcndi debeat^ & 
quibus cancellis arcumfcnbi. 

Secundo loco agendum erit de Rebus pure 
ddiapboris 5 an, & quatenus 3 & cujufmodi^ 
Necefjitatem fibi acquirant ; & (legitima Synodo 
decernente) in Leges abeant. 

B b 2 Tertio 

i $6 

Concio Synodica 

Barclaium it 
apud Gold. 
v. 2. J>. ^4p. 

Tertio demiim difpiciendum de Norma ilia & 
Perpendiculoy ad quod decreta Ecclefiaftica ne- 
cefle habenc ut exigantur. Hsec func Tria ilia 
l*riii4*> quae pro Temporis ratione 3 & qianta po- 
terunt Brevitate^ incumbunt mihi enucleanda. 

§. i. Ad primum ihnm quod fpedtat, Quic- 
quid eft juris Ecclefiaftici ad quatuor hxc ca- 
pita referri poteft. Inprimis nempe Liberam 
Religionis profefjionem , quam Conftantinus & 
Licinius [Libert atem Rehgionis] in Edidto fuo 
nuncuparunt ; Deinde etiam Immunitatem a 
cundtis publicis muneribus^ qux **^"**n*/**™i 
i\%v$*u* JufiinLno appellatur; Tertio \ero£oc- 
emptionem a Secularibus judiciis j poftremo Jus 
JuBoritathum de Laicorum caufis Coqnofcendi. 
Quid ex his Dhino jure^ & quid bumano fit in- 
trodudtum, ( nempe favore Imperatorum-, * 
Confiantini, Conjiantii, & Conjiantis, Leonis deni- 
que^ & ^nthemii^) facile cuiquam innotefcet 5 
qui cum Scriptis Canoniftarum Divina confe- 
ree Graviter autem errare folent , qui non 
dijiin^uunt Pdteftatem a Deo datam Ecclefia- 
fticis, ab ea quam Regi acceptam ferunt. Ilia 
enim quzh feparat Rempublicam ab Ecclefia ; 
fed Ecclefiam Reipublicse adjungit Hie. Nam 
ante tempora Confiantini qui ^lagni nomine in- 


Ad Clerum ^fnq^hcamim. 


f>gnitur 3 (Nominifque menfuram revera implet^) 
itaEcclefia in Regno erat., ut pars ipfius r.on 
cenferetur. Neque cnim arquo jure cum reli- 
quiscivibusutebatur 3 nee prceter JefumCruci- 
fixu/n (cm f ub cruce militabat) contempts paf- 
fim ultorem habuic. 

§. 2, Quantum ad J its Ecclcfiafticum in- 
ternum attinec 3 Jus nimirum pr&dicandi, adpre- 
ces pub lie m conveniendi, facram Synaxin cele- 
brandi, tdes facras .xdificandi, facias Synodos 
cogendi^ facram deiique Difciplinam pro rei 
merito ufurpandi ; lllud Jpcfiolis & Bpifcopis, 
qui * tenent Locum Jpcjlolorum^ (ut ipfe Sandtus 
Hieronymus diferce docet) non nifi defuper & a 
Deo conceflnm venic. Sed quantum ad juris 
Exereitium, (quod jus externum vocare licet,) 
Jus nimirum faciendi quicquid zdjacram ***4? 
pleno modoadminiftrandamoptariqueat, idq- 
non clanculum & in Latebris^fed feM*ir« % **4»* 
(ut loqui folent ImperatoresO lllud a piis lm- 
peratonbus (fed per illos etiam a Deo) Ecclefia- 
fticae Hierarcfuae indultum fait, 

§.5. Nam licet Svnodus jfneyrana atque 
'Neoc&fancnfts (ipia Ntcdn* Anteriores) abfque 
juffu Conjiantim coacTtcT fint ; Regia. tamen 
audtoricate munitaftficjaettia fanus inficiabitur. 


* Apud nos 
locum Epif- 
copi tenenc. 
Hieron ad 
tan. Ef. 54. 
p. 160. B. 


Concio Synodica 

Diftinguendum autem eft femper inter Syno- 
dos Generates s & mere Topicas 3 Illseafolis* 
lmperatonbns y Hce ab Epifcopis * ^Metropoliticis 
I (five Principum jfujfwne, five tacito confenfu>) 
pro veteri more indici poflunt. Ad rem b exem- 
I plis evincendam, (fi per otiummeum liceret, 
! aut veftram faltem per patientiantO fexcenta 
fane in medium proferre poflem. Sed ne tefti- 
bus fupervacaneis impraefentiarum abuti vi- 
dear, iufficiat feme I vel dixiffej quod fanftif- 
fime recipio in me probandum , (turn contra 
Papse Parafitaftros, turn contra eos qui hacex 
*tr™Lw- P arte Mephitim illam Papifmi plus nimio re- 
bard.p 10. dolent,) Quod fine Resibus annuentibus. ex 
per frames a quo Keees evalerunt bedew liliiy Nutricrique^ 

Metropolitan* J ^^ * r J . ,... N * J 

dirigtndx oc quail bpijcopi ™™> *»*<** etiam divimtus con- 
( cZiLTarra- fticuti, (ut Magnus Hie Covfantinus non femel 
chriiium poft dixit,) liunquam Placitis Synodalibus fubfcribi 

annns in j Y iCU [ tm 

Hifp.ceicbra- ' 

ri, Canon. 3. ' 

n^tfwxM J7 '&hfj\r( t cv <rf ^ojTgpnroXH ouyKdiXiiv v&iflaf tkc at <r» It*^i* cvK,6i7\spy*(. Con- 

cil. 4>.tiock. Can. 19. Sed Cod. Can. Eccl. univ. Can 98. 

M» t^Hveu cT» tiv«£ xa3-' icwr*{ 2«/v6/bs toi«^J, a»ey tm> jrsTrirsy/ufyiav tstc /«»Tg^r6\«f. 
Concil. Aniiocb. Can. 20. 

Concil. Chalced. Can. 18. Cc^/Vm uer6 G*n. Ecc/. univ, C. 197. 

b Confule Eufeb. lib. 3. i« wit. Conft. cap. 4. Evagr. I. 2. c^. 4. Theodora. lib.Zic.B. 
Anonymum I. c. de libertate Eccl. cap. 3. 



Ad Clerum jin^licanum. 


§. 4. Jus autem libere cogendi Synodos, & 
jus in Synodis celebrandis condtndi Le^es, pars 
ell cultiis Chriftiani necejfana prorfus., & **•«&«. 
Quomodo emm fient omnia **jM*tr, i#*i& % nihil 
fcilicet confufe.y £c pro cujufque Terncritate I 
Quomodo concroverfiarum figctur Serra, & 
ma\x fidei mercacoribus Labia falcem obtu- 
rabuntur ? Unde tollentur corrupted quae 
in Ecclefise Difciplinam fubrepfifle comperi- 
encur ? (uc paucis deniquc abfolvam.,) Ubi loci 
difficillimse de Rebus Fidei Qii.tftiones, auc 
tuto pocerunt eventilari, auc ad optatum ali- 
quando perduci Finem 3 ii non in Synodo Nati- 
onal in Nomine Domini congregata, cui vel 
ipfe fidem dedic, fe pro certo incerfuturum ? 

§. 5. Qpotus enim quifqueert^ etiamin 
facris verfaciflimus 3 (fi privmm accedat, & 
extra Synodum^) cui cum abdica myfteria Di- 
vinac Nature appropinquanc^ fimulque incum- 
bunc enarranda, non refugiac evelYigio tremenri 
fanguis, acque prae mecu exalbefcat 2 Quo- 
tufquifque vel Ingenio compledti queat, (nedum 
'Verbis allequacur.>) quomodo Pater (mzinitio> 
Sc fine fine gignat t ilium, in queinita Gene- 
rans (eie rotum effundn, uc ipfi nihil decedat, 
& a quo Generams ea nafcitur ratione, utab 


1 Cor. 14.40. 


Concio Synodic* 

eo qui generat recedac nunquam i & a quibus 
utrifque Spiritus Sandtus eo pa&o procedit, 
ut ne >p» quidem confufis Perfonarum Trium 
proprietatibus, ejufdem naturae inter omnes 
consortium cxiftat abfolutiflimum ? Quis eft 
ille in Theologicis ufque adeo oculatus, uc 
expedire mihi queat (faltem pro rei dignitate) 
ineffabile lllud Divine cum noftra Natura con- 
tubernium I quovenexu fibi invicem eum in 
morem fine copulate 3 ut idem qui femper 
ex Deo vero verus Deus exiftat necefle eft 5 
Homo quoque^ & quidem verus^ ex vera ho- 
mine nafceretur I aut quomodo mulier Def- 
ponfata ita Parentem fuum pepererit^ ut virgo 
fuerit, etiam aPartu 3 muko quam ante Imma- 
culatior ? 

§>. 6. Certo certius (Audicores) tantiim 
abeft ut privatitn de rebus hujufmodi fitftatu- 
endum 3 ut nulla fine capita Theologicaj unde 
nacae funt aut plures^ aut certe dtjjiciliores de 
ipfa Fide Quseftiones. Nulla de quibus erra- 
tum eft^aut facilius utique 3 aut periculojw. Nulla 
in quibus infudarunt majore cum animi conten- 
tion., fupra-quim-dici-poteft eximia Scripto- 
rum veterum Ir.genia. Nulla in quibus expli- 
candisj aut magisvariant Interpretes^ aut ma- 


Ad Clerum Anglkanum, 


jores veritati oftundunt Tenebras. Tanta eft ho- 
minum imbecdlicas, in Rebus Dei inveftigan- 
dis ; Tanca verborum etiam obfcuricas^ in in- 
velYigacis enarrandis • Tantaque rerum diffi- 
cultas^qiicxomne verborum artificium pleruin- 
quc luperac, tx compluribus parafangis -port fe 

§. 7, Egone vero 3 aut We, aut quifquam 
alius o**t*, uc ad ejufmodi fere «x«p«'V»'u, **£«#»<*• 
mvfteria, per loca crebris vanifque difficulta- 
tibus impedita^frequentibus falebris incerfepta, 
lamis ac fakibus impervia 3 eluvionibus & vora- 
ginibus fepenumero intercifa, aditum Singuli 
taciamus, qui vixdum patuit Unvoerfis i 

Htfunt 'VelSynodo tarn dtgni Vindice Ncdi> 

Ut fibi in folid m enodandis, Frequentiam Ho- 
minwn Jfngelorumo^ videantur tor fan defiderare. 
Nee ahvfmodi U, e frequentum, quam cui Chri- 
flus per Paracletum ita intercity & prseeft, ita 
dirigit, acque gubernat ; uc vcre poflit 8c fine 
fix rrkum iilud pronunciari 3 [ DecreDit b<ec 
S*n£la SynoAus in Spirit* Sanfto CcnVocatj,] aut 
quod eo Jem fere rcdic, '**£ ^ ^««>*t« w *•>;» $ *&, 
Vifum r(i nobis p:r Spiriturn Sanctum, nihil ultra 
.mre Vobis oneris, qu>un bxc ncceffari.i. 

C c N 

202 . Concio Synodic a 

§.8. Non pr*afe, 8cperfe,& antecedenter 
nece(Taria ; Neccfjaria tamen omnimode, uc vo- 
bis in partes abeuntibusftatuatur uniformis Vi- 
vendi ratio. Neceffaria etiam 5 quia Pr&cepta. 
Charicas enim (fatente Bez>a) in Rebus Mediis 
eft neceffaria, Charitas autem fine obfe^uio , 
nulla poteft excogicati. Ec quandoquidem il- 
lud ******** ufque adeo fit pure Gr&curn y ut apud 
Aniens eciam Scriptores de iis rebus adhibeatur, 
quas aut fieri > auc omkti Lex ipfajubet,idco 
re£ta me ducit zdfecundum ***** trutinandum - D 


Nempe de rebus antecedenter & ex natura 
fua Adiapboris. An 3 8c quatenus, 3c cu jufmodi 
Necejftatem fibi acquirant, & (legitima Synodo 
decernente) in Leges abeant. "e^^v &**&•%*& 

§. i. Vocabulum illud [^^ J quod a 
Sandta Synodo adhibetur, liquido notat Au- 
Boritatem Prtcepto jundtam. **& autem hie di- 
citur quod ?•** fupra (v. 10.) Aperte innuens,, 
Materiam Canonis Apoftolici Adiaphoris elTe 
annumerandam. Non de Fornicatione, aut com- 
memo cum Idolis, (qua? Natura fua funt ma/a, 
& quorum merces mrrs eft 5 ) led dzf anguine lo- 

Ad Clerum Anglic anum. 


quor 3 ikfuffocattSy a quibus uc rigide fe abftine- 
ant tenentur Gentes. Cujus rei hdijferentiam 
(fi per fe confideretur) illeChrifti Aphorifmus 
abuildc probat. Non quod intrat in os coinquinat 
bominem,fed id quod exit. (Mat. 15. n % ) Ec qui 
forte pauct adhuc ifla tan^ere forrmdant D ( inquit 
Hpifcopus-* Hipponeiifis) a ceteris omnibus irri- 
dentur. Cui eciam fuffragatur univerfa Ecclefia 
Wirtembergenfis : Injiituerunt ( inquit ilia ) in 
Atlis Apofohcis^ ut Gentes caVerent ab efujangui- 
ni$ & j ujfocatorurn ; non ut b<zc obferVatio inter 
Gentes e(jet perpetua^ fed Temporalis 3 & tantif- 
per duratura, dum bujuj modi ejus non effet ampliuf 
offendiculum. Ita Ecclefia etiam Bohernica, capite 
decimo quinto. 

§., 2. Rerum autem Indifferentiam cejfare 
pofle, & ***** tranfirc in Necefjaria, (fakem 
pro temporis conditioner necdum legibusabro- 
gatis per quas jubentur,) A rgu mentis peri ur 
numeris probare poflem., nifi id hominis videre- 
tur libertate loquer.di fua intemperanter abu- 
tentis. Pace velba camen liceat (modo brevi- 
ty r raptimque) ut hide ufque ab initio rem to- 
tam repetam. Dignum eft enim quod hie ad- 
vei tarn, Port privilegia multifariam primis Pa- 
rentibus inculta, placuiile Dea Protoplaftas 

C c 2 triplici 

* Augi-flnitu 
ubifuprAy lib. 
32. cap. 13. 
p. 200. C. 
feff. mtt.$$. 
Vide Bcza 
ad D. Ed- 
muni. Grin- 
dallum Epif- 
cop, Lond. 
p*g. 210. 


Concio Synodica 

j triplici Lege coercere. Prima fcilicet naturali, 
*Aquh. i.s. 'cuius primum * Prreceptum eft, Bonum efle 
projequendum, Ditandum malum ; Altera juper- 
naturali, de Credendo tkfperando in niuim Devm 3 
ipjumqueanimitus diligendo j Tertia demqj /^e- 
fw/i 3 (ut dodtiflimus Tomiellut loquendurn pu- 
tat) De Agw [dentin Bora & Mahjubpcena mor- 
tis non comedendo. Si quis autem hie lcifcice- 
tur, cur prior ibus non contentus, tertiam infuper 
Legem adjecerit Deus ? R efpondene illico Do- 
(Stores^ id dup hade Cau fa a Creatore fuiffe fa- 
ctum. 'Prima caufa hsec erat, ut fua in homi- 
nes :r«juj8«wi\rf« luculentius aliquanto conftare pof- 
fec j cui Res per fe &iedw, r.ullifque Legibus | 
■adverfantes 3 pro abfoluto fuo impcrio, aut pra- 
apere placuit, zvtprobibere, quemadmodum ipfi 
collibkum fueac. Altera caufa videtur effe, uc 
vel fie mprirnohomine, (Humani Generis plane 
Archetype^) luce clarius innotefceret futuris 
feculisj quantum oblequii quafi ve&igal (in his 
qu*e mala not funt) *<« s^wus™^''** folvendum 
effet. Inprimis Deo, per Que*% T(ex Regnat j 
ddndcT{egi, qui Pe* inTcrtis viairiut audit • 
poftmodum veio Potejiatibiis a liege mijjis. Ita 
enim Beatus Petntt, Pauli optimus Interpres., 
Bp.i. cap. 2. X 13. &Jic deinceps. 

§• 3, Et 

Ad Clerum ^n<^licanum. 

2C 5 

* In Col. 2.* 

^.3. EtfiCUt in commodum Reipublicse 

conduntur Lc^rs feculares • ita in uium etiam 

he \\x, ab ipfis Hcclefice incunabulis, Eo 

c .cedam Leg-es vigorem fuumobti- 

runt. Nafccnte adhuc< hriftianifmo, ucin 
externis etiam Ritibus ctiitus Dei promove- 
rttur 3 Beatfrs Paulus haix Culit Legem • I 
nix decent tr 3 atquc or dine jianf, 1 Cor. 14. 40. 
ubi vocabalum *x*/*i'**>v&etf\ forat qnod *&&**.+. 
** (c. 7. v.? 5,) ' CbryfojtomnSi Oeeumenint^ 
&c ThcojhyLiitus^ exponunc *•?* per »*.#«. uc 
nihil cow/«/e peragatur,& procujuiq- temeritate. 
lllud enim cum dewra, (uc S.Ambrofms in- 
terpretatur^ qucd ft c*m Face & Diftipliria-. 
Redte igicur Cafotnus Lllud /'W* praeceptwto 
vocavic it (inquic) omvi.t qua 

ad externum «*xmu Ecdefis jpefldnt exi$ere con- 
ttartf. Et ft duis forte hie ac, quod^ro* 

it; jjcucus fwjhire jecum Ttdeatur^Cumneaat x^* 
exhibef'dxmefjs Gentibus molejliam*, (Act. n : 
19.) & tzmttfRitus frtfcribil quiin U 
c<mihiiantmr) refponaecopcime Ctfaimt; 
jus utiiiaui hac ex parte fracres r 
dentes lequaces riant!; Frtmum nihil ab u- 

it 3 quod frMmia'comcrdia nm dehrent, i%. 

Dtinde etiam bacffUapa nihil etfUmconfcieutiis — ..v 

i 4. C.I - 

* Hi - 



Cone to Synodic a 

* Demon* 
ftravimus de 
hinc fuiffe a 
Chrifto Ec- 
clefiae tradi- 
tam, utfcili- 
cet pro cir- 
locoruoi & 
proque ne- 
ceffitate Ec- 
clcfiarum le- 
ges concipiat 

Vide Harmo- 
niam Confeffio 
num Geneva 
Edit. 1581. 
a p. 210. ad 
V- 231. pr&. 
fertim p. 213. 

inquietudinis aut turbs ajferre poterant; in quan- 
tum far ent^ fe coram Deo ejje liber os, Pr&terea y 
in externa Difciplina & Ceremoniis, figillatim Vo- 
luit prdjenbere quid fe qui deb eamus. — pofremo ; 
prout EcclcfxA utilitM requiret, tarn ritws ufitatos 
mutare & abrogare, quam noVos injlituere conVe- 
niet. Ec/ uc iii pauca rem conferam, Ecclefise 
fere ad unam omnes q:»se Protefiantium nomine 
cenfentur, fakem Bohemica, Helvetica, Gallica, 
Belvica, Wirtembergenfis etiam, & Suevica, An- 
glica, Saxonica^ & Confefiio jiugufiana, (quas 
de induftria nudius-tertius hifce oculis ufur- 
pavi) uno ore confitentur., etiamfi non uno ver- 
borum ambku^ Quod omnes Ritus & Ceremonies y 
qu& ad pacemfaciunt & Cbaritatem, nee Verbo Dei 
adverfantur b five e£ ab Epifcopis, five a Synodis 
Ecclefiafiicis^five ab aliis AuBoritauhus quibufcun- 
Ofie extiterint, feme I vatroduBti j erVari debent^ & 
de eo fimphciores labor are non debent, neque hoc mo- 
Veri aut perturb ari, fed quia bon£ funt, iis etiam ad 
bonum uti. 

§• 4. Quod illis potilTimum notandum ar- 
bkror, & remotis Arbitris expendenduir^ qui 
ica videntur animatl, ut nihil iibi mandari ve- 
lint^quod non in ipfo facro Codice conccptis ver- 
bis praxipiatur. Certe gravker in eos cenfuram 
a gic 

Jd Clerum ^fnglicanum. 

2C 7 

Sander [on de 
leg. Hum. 

agit Theologm iile confummatifiimus., fcipif- 
copus hodie Lincolnienfis 3 ( cujus lat 
fane reticeoj quia :rediderim de his recicen 
velle 3 6c ipfius modeftig parcend m puco-) 
Pifte (inquit) de noVoLe^es c<wdi 3 del \ntbus>de 
Rebus, & pcrjvnis Lcclfujhcis, omnibufquC Jaeri \obiig.^d.r 
culius cxtcrni circumjlantii^ ad ordi?ie;n 3 hon-Jlu 
terrij & <*difieMionem fpe&Arttlbiff^ extra eas que 
funt a Cbrtfio & ejus ^pojiulis tradlt* in facris 
Uteris • adeo manifefta res rjl & ratiom eonjentAnea^ 
ut pWerji \udicii obfitnatique animijufpieionc agre 
fe liberWVerU y qui jiceus & Jobrius id nepcoe- 

§. ?• Quin&Res per kMidiasNeeefJitatem 
pofle iuduCfe. ft non faris aliunde ^vel indt liquet; 
Quo! duple, ivinper jure, Dhino fcilicet & 
Guwott, Psioueva Dei iicclefia felici omir.e re- 
geretur. Quorum illudin Sacro Codice> Hoc in 
Ctdiee contirietur quod a Concilio Chalcedonen- 
fi C 01 pus Canonum appellator. U terque olim ii> 

titiis Sedile habuk Peculare, in ipfc 

i s u ieditullio emir.enufurie co^ loca tun i 
:x conrfpe&o eorum yuCj ApoAoWum fuc- 

bres R el igionis Dogmata explorjrerx, 

s Hcerefes fncctdcrenty&( 
contnovcffiae ad Rem-fubkcam Bed /< i a!i- 



Concio Synodic* 

quo modo pertinebat, Divino femper admini- 
culo ad tecum exitam perducerent. 

§. 6. Quod autem Leges Ecclefiaftica^ Au- 
£toritate Regia ftatuminata^ ipfas hominum 
conjaeritiM in Deo onerant, ex eo facile con- 
Pec. 2. 13, ficitur, quod *•*>* ****« j**?*™* eo modo ac methodo 
parendum docet Beatus Petrus, ut Regi in 
quantum fupremo Domino, Reliquisin quan- 
tum a Beoe milfs. utrifcie vero propter Deum 
obiequium mento qui- 
dem j quum Totum Regimen exprimatur per 
TV ®& A«*T« ? ir, (Rom. 13. 2.) unde & /W#<r nos 
^iPet.2.13. jubet fapto vocis deledtu) <** *b *»'&** ^ot*>™«: 
^Rom.ij.i. . nimirum •*■«?* i^w ^3 e«« * Tcr«^sr<uc £c quando- 
quidem in ordine five Progrefm Totejlatum, a 
Presbytero ad Epifcopum, ab Epifcopo ad tyw- 
//«w, a Synodo ad Re?cm* iRege iiatim ad Diami 
fcandimus; inelu&abili coifequentia videtur 
mini concludi poGe,Quod quicquid i?*gw pra- 
cipiunr, live per fe immediate, five per *//0j 
quofcunque quos Potejlatis {ux participant , fi 
nujquam a Deo p'ohibeatur, id ipfe Daif praece- 
pille ceifendus eft. Nam & identidem pnsce- 
pit, ut uisufquifque Potejlatibus obfequium prae- 
Vxt (.let. Nee Mud tantum^ ut unufquifque • veram 
ruTm.T^r eciam ut Omnis * ylnima fublimiorifous Pote- 

* n, 



Ad Clerum ^fnglicanum. 


ftatibus fubjedta fit. Cujufmodi phrafefub- 
monetur, quod non in fpeciem, aut ore terms, fed 
medullitiis, & ex ammo ; non propter tram amoli- 
endam 3 fed propter ipfam Confaentiam 3 fidcm- 
que noftram liberandam, moremgerere Potefta- 
tibus devindtifumus. Non ad oculum ferDientes> 
quajl homimbiis placentes^fed utjervi Chrijii fact' 
ernes Vet Doluntatem^ in Cordis nvjiri fimplichate • 
bona fide jerVientes , ficut Domino > & non bomini- 
bus. (Eph. 6.6.) 

§. 7. Nee hie immemores effe decet, quod 
in Synodo Nationali lies Regis agitur^ quippe 
qui duplicem Perfonam fuftinet, 6c Jure duplici 
potitur; unde & Regis jiuBoritatem, non tnodo 
in Perjonas, icJ & in Caufas Ecclefiafticas ag- 
nofcit* Ecclefia Anglicana. Et quandoquidem 
edixit Salvator nofter, reddeCdfari qu>t Claris, 
perinde eft acfidixiflet^ ( Judicc fakcm * ^«- 
gujlino,') Nifi Cfifaris prtceptum prtccpto Dei ad 
Verfatur, tanqu.m \udici jupremo parendum ejl % 
Cui Confonum accinuit Johannes Bekiyifau apud 
Geld Quicquid jufferit Su primus A. 
jlrattu quid Dei mavdatis non Tepug) cum 
non LihtAt iliud, [Melius e(l Deo quam h 
(Acdire,] omnes 3 cu]us-cu]tu honoris fuerint, nifi 
Dei tpfius Ordinationi njtjiere Velint, profefto ob~ 
O d fequi 

* Artie. 37. 

* Av£. in 
Mattb de pw 

' nii judicantit 
fe indi; 



* Apud C«n- 
feg. Bohem. 
cap. 1 5. de 
Maiift. Polit. 

* Vide Hat- 
mon. Confejf. 
276, 281, 
282, 28<5. 

Concio Synodica 

fequi tenetur. Enndem in fenfum * Hieronymw , 
Si Dominus (inquit) jubet qu# non funt advert a 
facris hteris^ferVas Domino jubjiciatur. Hue ac- 
cedunc Confeflionum Reformacarum eriam 
iuffragia, nimirum ^Belgica^Bohemic^j Saxonic* % 
dugujlanx. [Univerfe & finguli eminentibus Pote- 
jiatibus Jubjetlionern pr<£J}ent> in omnibus qua Deo 
non funt contraria. Necejjario debent obedire, nift 
jubentibus peccare. 

§. 8 # Nee tantiim numero fujfragantium, 
fed & graviflimis Rationum momencisnitimur. 
Illud enim inprimis incumbit Regi, (aliifque fub 
eo quiGladium habent,) fummam curam adhi- 
bere^ ut Ecclefia DeiRite 3 atque ordine G11- 
bernetur • ne polluatur unquam, aut corruat, 
fed contra omnigenas corruptelas farta tedta 
prseftetur. Prhatis omnibus curandum, ut fin- 
cera Eccleftse membra fint ; neve fmant cor- 
pus fuum (quod Templum Dei nuncupatur a 
Spiritu Sanffo ) pluribus fordibus inquinari 3 
quam ut puriflimus ille Spiricus in eo velit in- 
habitare. Regibus ea propter commiflfus eft 
Gladius fecularis ^ quo extrinfecus accingun- 
tur ceu Dei ^indices in iram, Rom. 13. 4, Pri- 
vatis vero non permittitur nifi gladim Mefpin- 
tus,(k\3i'VerbumDei i ) quoChriitianosad unum 


Ad Clerum ^fnghcanum. 


* Matth. 18. 
17, 18. Tit. 
i. 15. 

* 1 Cor. $.$. 

* Prov. 24, 

omnes adverftis impetus Diabc/i accingk Pau/us, 
(£ph. 6. 17.) ]?r#fe£tis denique EccLfiafticis 
commitfus eft Gladius Spiritualise quo omnes 
fub ditos immorigeros * im>%«i ^t^-c, ( id eft, per 
modum Excijtonis^) eofque Satan<e etiam tradere 
* « f s\.^e?r «pwf. ab ipio Deo mandatum habent. 
Fruftra enim dixiilec Chriftus^ Die EccLfiz , 
(Mat. 18. 17.) nifi effrsenes compefcendi facul- 
tas ei competiiflet. Ita natura eft comparatum., 
ut Gemella h&c Poteftas, Sacra pariter, & Se- 
cuiiris ^(prorfus ut Pietas, & ProbitM, * Timor 
Dei y 8c Regis,) nanus porrigant fibi invicem ab 
omni parte auxiliatrices. 

§. 9. Ab utriufque Audtoritate quicquid 
Legum pofitivarum de rebus nude Adiaphoris 
fancitum fuerit, (ex fententia Ecclefi# Angli- 
canx,) ipfam obligat confcienliam. Confaentiam 
dicimus^non Rei ipjius,(h\e prohibit^ five prce- 
cepta^,) qua perje eft **>*w> fed noftrd faltern 0- 
bedientU; quam Lex Divina a nobis exigit ; & 
adeo non eft *<ft*>wut zdfalutem etiam tternam 
fit ufquequaque necefiana : utpote quam qui 
non prseftkeritj damnationemjibi accerjit, fi fides 
Apoftolo fit habenda^ diferte illud alTeveranti, 
Rom. 13. 2. Hanc efle mentem* Ecclefa noftrx, 
videre eft in tiomilia de Bonis operibus inftituta. 

D d 2 Dicit 

*Viie Tom.i, 
Homil. 4« 


Concio Synodica 

* Harm. Cow 
fejf. Se#. iq. 

peccant qui 
propter has 
turbanc Ec- 
clefias, dam- 
nant alios 
principes, & 
Pieras quam 
jaftamus ? 
ritas quam 
clefirs & fra- 
tribus ? 
Zancb. de 

* Nunquam 
Ecclefia Dei 
in Terris ca- 
ruit Cere- 
moniis, neq; 
carere po- 
tefHcum fine 
nee fideles 
in unum con- 
venire & co- 
alefcere pof- 
publice fer- 
vire. Zanch. 

* 1 Cor. 14. 

Dicit autem Ecclefia SueDica ; * fie inter primi 
Ordmis Bona opera 3 dedijfe locum Obediently qua, 
^Magifiralibus exhibetur. Bt unufiquifiquejludiojtus 
publicis legibus Je accommodate quo fiwcerior \uerit 
Cbrifiianus, fide que ditior. Verba fane, fi qua 
alia, valde dt»fi*y*va* prope dixeram etiam dig- 
niffima , qua? Canonibus wfiris accenfeantur. 
Videant^ quibus vacate Confejfionis illius Sue- 
vie* caput tertium fiupra Dicefimum. 

§. 10. Hac Gemella Au&oritate, Regia 
fcilicet & EcclefialUca, utraque coelitus ori- 
unda 3 adhuc in Lumbis Proavorum innixifu- 
mus, cum ab ilia five Ecclefia five curia potius 
difceffimus^ quam ab omnibus deferendam Ro* 
mani fecerant. Unde nihil frequentius in ore 
erat Poncificiis^ quam nihil apud nos or dine ^ ni- 
hil decenter 6c w»«. fed fufque deque potius 
omnia in facris coetibus ufurpari. Quibus uc 
os occluderemuSj eo pa£to refecuimus quic- 
quid aut fpurcum fuir, aut frigidum, aut facris 
Uteris adrerfarium ; ut retinenda etiam cenfue- 
rimus^non tatitum ea quce norant omnes ab ipfis 
I Apoftolis derivata 3 veriim etiam & alia qua> 
J dam quae ex * ufu publico videbantur, quippe 
quadantenus facientia * *6* *!***&. 


Ad Clerum An^licanum. 


§. n. Re&ene, an fecus, non lllorum erat 
difpicere, nedum certe provunciare, quibus di- 
jcicnrab Apoilolo, ob>di\t FrAfofiris y & Jubja- 
cete , Heb, 13. 17. fi quid aut dficit, ant rcdun- 
dat, autquoomq- modo claudic at in k\is TAi- 
rtjij Ritualibiu, quibus obllrepuut Novatores, 
totifque viribusadverfantur; totum illud luben- 
tiftime Gubernatoribus Ecclefiafticis, in legi- 
time Synodo convocatis, feu auferendum, leu 
amplundum, feu caftioandum etiam lubmittitur. 
Aufitautem in tali Synodo, ut cum came & 
[anguine ddiberetuv ; aut confihum ineatur de 
litis Homulis deliniendis, quibus quieta mown 
ma^ria merces. Nam (ut optirtie Hilarius^ 
Dulce quidem eji nomen Facis Jed ahud cji Pax 3 
aliud jcrvitus. Ec ali quanto quidem prtfftat 
ts a>i3s * rix*r, (ut Ignatius fcribic ad Polycar- ignat.adpoi. 
pum 5 ) difcetfi fimul Stvincere, quam tujrpi '^jj^* 
.rf^re contunua* • & optimas Leges abmare^ 
ea tai.tum de cauta, quod f#pe a peffnms Wo- 
/mtur • aut lummis curis dittoing! nequid illis 
non placeat^ quibus * Dei Ordinatio vix unquam 
placuir, cn: quibus non placet placere Deo. Il- 
lud fere unum Curandum ell, ut in omnibus 
Placitis Syrodalibus, identidem refpiciatur ad 
illam duplicem Evangelium pra^dicandi ratio- 



Concio Synodica 

rem, a * Clemente Mcxardrino indigitatam • 
nempe &*v**i> * "w*^ quart: m una erat *v©w, 
«>e«« altera. Iliud earn in more * erat Eccle- 
fkc adhuc incorrupt (tettante Vincentio Ltri- 
nenjty) Fidem Veram probate duobus his modis ; Di- 
T?/»z Canonis auBoritatc^ & Ecclefi* Catholic* Tra- 
ditione. Ad quam utramque Beams Paulus 
hortatur Tbeffalomcenfes. Itaque fratrrs perflate, 
& retinete Traditwies^ quas didiajiis^ Jive per 
Sermonem^five per Bpijlolam woflram, 2. ep. c. 2. 
v. 1 5, Acque ica tradudti fumus ad cercium 
&*/« penfitandum j Nempe 

vy&toc. Id. ib.p. 272. * Catholici ex more fuo fidem veram duobus 
obanc. Non quia Canon foius non fibi ad univerfa fufficiar, fed 

De Regula ilia aut Norma, ad quam decreta Eccle- 
feaftica necejje habent ut exigantur. 

§• lNJO" abhorrebit apropofito (hincar- 
L repta occafione) fecrecioribus aliquan- 
tifper fufpiriis vicem noftram lugere^ noftrifq; 
malis non tantum P<zn* y fed & Reams ingemif- 
cere.Unde enim in Clerum 3 & in Ecclefiam^nifi 
ab ipfis Ecclefiafticis tarn atrociter animadver- 
fum ? ex quibus quippe quam plurimij mal# 
fide- v 

Ad Chrum Aneticanuni. 


* 1 Tim. 3. 

fidei mercatores^*^-** quaedam 6c *n*etw*n* fim- 
piiciorum ex vulgo hominum crednlitati ob- 
truferunt : & nefcio quern fucum nuiidinarium 
vericacis Fronri illinences 3 offucias fecerurt Re- 
ligioni, fraudem Populo, & proximo aberant 
ne fibi ipfis etiam perniciem. Nam dum fa- 
cix paginx ******* venditabant. iugillabant in- 
terim Ecclefiam, (ut ut* Columnam & firma- 
ment urn Vethatis*) 6c Difciplince receptiffimue 
Antichriftitligma inurebanc; Pat rum Nccvos 
6c labjculas fub afpedtum vulgi ponebant ; fua- 
que ipforum deliramenta pro imperio obtru- 
dentes 3 Scripturas Dei facrofar.dtas in Lesbiam 
Regulam demutabant. Quae horfum-verfum 
veriatilis, ad Fidei dogmata dijudicanda vice 
Canonis illius 5*1*1*1 (proh dolor Q adhibeba- 
tur. Et quemadmodum de oliv£ nucleo mitif- 
funx afper exoritur oleafier^ Deque papavere 
Via gratiflimse ventofa & vana Caprificus exur- 
git ; Ita 6c Hccrcfes de nofiro frudtificaverunt 
non no fir* j degeneres Ventatis grano y C5° mendacio 

§. 2. SedH&cutique (inquit ille) & Ipfi ha- Tertutt. it ' 
bent in vos retoropuere y a nobis Scrtpturarum Adul- J [^u^l 
teria fieri. Ergo non profiat Ccngrcjfio Scripture- 
I rum [ex privata nimirum inter pre tatione] mfi 




Concio Synodica 

* Id. ib. cap. 

ut autflomacbi quis ineat eiperjtonem^ aut Cerebri, 
Si enim recipit ddverfarius 3 non recipit Integra* j 
Etfialiquatenus Integra* pr<efiat>mhileminus diVer- 
fas expofitiones commwifcitur. Tantumque 'Veritati 
objirepit adulter fenj us y quantum utique corrupter 
jiylus. His nkuntur iStovatores,, pro its fcilicet 

ftabiliendis quae ex falfo compofuerunt. 

* Ergo non ad Scriptures proDocnvdum rff, [ pro 
cujufque Arbitral: u explicatasj nee his confiitu* 
endum certamen y in quibus aut nulla aut incerta t>i* 
ttona ejl y aut parum certa. Ordo rerum expojiulat^ 
ut illud inprimis decernatur y Quibus cornpetat fides 
ipfa y cujus fint Scripture, a quo, & per quos y & 
quando, & quibus fit Tradita Difciplina, qua fiunt 
C hrijltani. libi enim apparuerit ejfe "Veriiatem DiJ- 
ciphndy & Fidei Cbrifliam, illic erit Veritas Scri- 
pturarum> & Expofitionum y & omnium Traditio- 
num Cbrijlianarum. 

§. 3. Serio dicam>Auditores,(& quantum- 
vis Liter a tori, liceat tamen vel dixiffe.,) quod 
quotiefcunque apud me folum. rationes ineo a 
quibus aut funi Difputationum^ autSchifma- 
tum cumulo^aut H#refea>nCongeriei aliquando 
tandem occurraturj non videncur hcec mihia- 
licer^ qudm in Ecclefi allien Au&oricatb (la- 
bilimento expediri poffe, -Nee unquam eric ut 


Ad Clerum jfnglicanum. 


procedamus in Animorum confenfu & Pace 
publica ftabiliendis, (qu# jam fola fere Sparta 
inciimbicClero adornanda^) priufquam adde- 
cantatum illud indubitatcc per omnia fecula 
^TraditiovU fulcimentum pro fuaquifque virili, 
d*u,mc ***** qua pubiice, qua privatim 3 nofmet- 
iplos avxinxerimus. Quicquid extra hunc api- 
cem infudabitur, totum Vy> quantum -quantum 
non niii*«>w comperietur j & utcunque a^rf™ 
elaboratum, certe *** evanefcet. Junone noftrd 
fruamur, fed momentanea-, nuilaque extrinfeciis 
adnibita vi 3 mox in nubeculam defiturd. Nova- 
cores illi inter Clencos quiinipfum os Anti- 
quicatis contemptim admodiim oggannierunt, 
quot quantifque hoc in Regno •**—#** quam 
promptos Aditus patefecerunt ? Si quicquid 
Vccus Ecclefia five decrevit, five admifit, per- 
quedecurfumtotfeculorum ad hunc ufque di- 
em *«m#w deduxit, fufque deque jam tandem 
habendum fit; valeant per me licet una cum 
t*Zh iiQpKtKf, etiam Decim&z P^dobatifmuSy & Diet 
Dominia Rementia. lmmo(quod totus horreo 
inter efbndum) ipfius Numinis Tres T erf mi- 
litates, & Proceffo Sfintus etiam a Filio, ad 
privati cujufque arbitrium tanquam ad Lydi- 
um Lapldem revocabuntur. Nihil deinccps 

E e in 

* In ipfl Ca- 
tholics Ec- 
c left I mag- 
noperc cu> 
randum eft, 
ut id tenca- 
mus quod 
ubiqac , quod 
femper, quod 
ab omnibm 
Vin. Lir* ad- 
verf. Hsrtf* 
cap. 3. 


Concio Synvdica 

inEcclefiarelinqueturillibatum, fed ex cafto 
Veritatis Sacrario in turpilTimum hserefiarcha- 
rum lupanar defmet. In obfcurioribus aut am- 
blguis Scriptures locis interpretandis., abundet 
quifque fuo fenfu per Ecclefiam licet j ea lege 
videlicet, ut ad Fidei *«&*** exigantur omnia • 
femperque (ut Vincentius Lirinenfis monet) 
Prophetic* & ^fpoBvlic<e Interpretations Linea 
juxta Ecclejtajlici atque Catholici Jenfus Regulam 

§. 4. In hujufmodi Thematis tra&atione, 
certe fi quantum mihi rerum dicendarum fup- 
petit, tantum vobis Patientise in promptu effete 
periculum vobis immineret, ne in fuggefto con^ 

Sed opportune mihi fuccurrit, quam non 
facile condonetur ad clepfammidium concio- 
nana, prolixiiis agere. Et ne Tempus prater- 
labatur hujufm >di Penfis pradftijitum 3 fatius 
duco circumfcribere quod aiioqui reftat difcu- 
tieiidum, quam aut veftro tsedio non occur- 
red aut modeftias imx limites videri faltem 

§ % 5. Interim tamen non poflum quin vos 
obtefter., (Reverendiffimi admodum in Chrifto 
Patres^ Fratres in Domino di!e£tiiTimij) per 


AJL Clerum <Anglicanum. 

l\ 9 

Pacrem Luminum benigniflimum., qui Divini 
vos Luminis participes fecit ; per Sacrofan- 
6tum ilium opiritum D qui vos obfignavk 
iktym m*tr*** ■ perque dulciflimum illud No- 
men quod luper omnibus vobis eft invocatum; 
per fiquid veftris animabus aut unquam Cordi 
aut Curse fuit ; ut ea veftrum unicuique obe- 
undi muneris fit confcientia, quse inemoriam 
Sui non perhorrefcat, fua^ipfiusnon mecuac 
interede Pofteritati. Uc ab hie Synodo Apo- 
ftolica Pharmaco vobis indicato, morbis pub- 
licis fanandis medicatrices manus adhibeatis. 
Ut quod in Synodo Oecumenica 3 nemine qui- 
dem refragrante, id in veftra Provincial^ \xto 
celeufmate excipiatur^ ** *w** Si *e?<™™. Utque 
de vobis unufquifque dicendum putet, contra 
quam We* NaZjianzjniu de fui feciili Coi ciliis, 

§. 6. (jihil mihi ulterius reflate quam ut 
fupplieiter & obnixc atque animkus Deum vc* 
nerer, ut ducat vos omncs per Spiritum San- 
ctum, in omnem omnino veritacem • fuggerat- 
quc vobib confilia Ecclefiaefu* falucaria, pro- 
pter Merita iMortemque Filii fui unigeniti. Cui 
Filio cam Patre in unicate Spiritus javtfi, Im- 
^^^^^ E e 2 morcaliy 

Eph. 4. 30. 

* Concil.Ni- 
c*n. Can. 6, 
A. V. 32$. 

* *E X »^ 

ygiZHiy »'?* 

ftvytif Etjj- 
x6w»r, Vti /u». 

Xv'yii xaxerr 
fxi^ot t^axtj- 

xwj. Q)eg. 

<,<>.ad Pro- 
opium verb, 
42. p. 814. 


Concio Synodic* 

mortal^ Invifibili 3 foli Deo fapienti, fit Honos 5 
& Gloria * & Gratiarum Adtio, & nunc 5 & 
deinceps * in Secula Seculorum. 


r * Li> ' *' 

Concio Academica 

D E 

Speciatim & Prcefertim 

De lure Regum, 

H A B I T A 


A P U D 






In EpiQola priore Beati Petri, Caplte fecundo., 
Coinmate declmb tertio., de Polkia Chri- 
ftiana fie lcriptum legimus. 

Sub\e£li ivitur ejlote omni humane Creature propter 
Veum j five l{egi, quafi pr&cellenti ; five Dh- 
cibuSy tanquam ab eo miffis 3 in *vindiBam ma- 
lefafiorum^ laudem Dero Bonorum, 

§ rI *t? Equirenti mihi nuper, ad hancPro- 
1\ vinciam deftinato, ( Viri & Fratres 
Dile&itlimi,) fi quid in ea (non adornand^fed) 
v iriculis obeunda, vel felicicer invenrre, vel 
obiervare diligenter, vel accuratius contexere, 
vei qualicercunque demum alias prceftare pof- 
fciiij quod Audientibus aut Curae auc Cordi 
eilec, auc quo gratiam non plane nullam ab 
aquis remm Aijtimatoribus, vel (quod potiusin 
voti^ erac) arud Veum faltem inirem • eveftigio 
& fine mora fubibac animum recordatio, quod 


22 4 

Concio Academic* 

nullum certius promptiufve aut Mails Publicis 
Remedium, aut '"Bonis Publicis Fulcimentum vi- 
detur pofle excogitarl, quam fi Principum Jura, 
cum officiis Populorum qui iis fubfunc^ ad 
teftatiffima fuaPrincipia in omnium Animis 
exigantur. Idque mechodo tarn diftindta., ver- 
borum ambitu tarn exporre&Oj & momentis 
Rationum cum rationibus argumentandi tarn 
ad Vulgi Captum accommodatis ^ uc nemo 
tarn bardus inveniatur* qui officii fui non gnarus 
{\t> aut fane frontis tarn perfri£i<e, qui fatis gna- 
rum fe efle negate aufit. Conftat aurem apud 
omnes qui df Rebus civilibus adminiftrandis vel 
fando unquam inaudiverunt^ perinde Principi ac 
Populo cercos limices & Cancellos ftatutos efTe, 
fifles certos mecafque tam a Deo & Natura 
quam a Gentium legibus aflignatos, 

Quos ultra citraque nequit confijlere ReSlum. 

Quippe quibus proculcatis, Sana Rerum Ad- 
miniftratio pefsumdatur> & contabefcit. Nee 
tantummodo Seditiones, (ut ut Ilia fatis ampla 
malorum feges^) fed & quse inde enafcuntur, 
vitia fcilicet omnifaria^ radices agunt. 

^. 2. Videtur ergo totis viribus in id pr#ci- 
pue incumbendum^ ut Jura Principum in Po- 


AX Clerum Oxoni:nfem. 

22 5 

Pofjulos y cum horum Officiis erga Trincipes^ 
& utrorumque Officia adverfus Deum.uon mo 
do ( iinnbas innotefcantj fed sequa lance truti- 
nentur. Idque ob alias non contemnendM, fed 
hanc potijjmum rationem , uti tranquil lam & 
OMictam d( gamus Vitam cum omni Pietate d^ Dene - 
ratione, i. Tim. i> 2. 'Quod videatur Sandtus 
Paulus SuccinBe admodiim loquutus, finiulque 
oppido Cofiofc. Quippe qui multum non multis 
quamvis alibi pailim enuntiac, flura tamen pau- 
ciunbiu nufquam loci enuntiaverk. Nempe Vo- 
cabulum illud ****** (fatentibus ipfis Difct- 
plinariis) comple&itnr omne genus officia quae 
111 homwum Commerciis vigere debent. Ec in 
co quod fuperaddic [#*&i &«*«>,] plane omnimo- 
dam comprehendic quae L^debetur obfervan- 
ciam. Ncido enim quo pa&OjComparatum eft 
ita 3 ut Pieiu fimul tk, Pvlitia, quemadmodum 
Dei & T\eps Timor, manus invicem fibi porri- 
gant ab omni parK auxiliatrices, Eum fcilicet 
in finem contlituuntur JMagiftratus 3 propter 
quern & Chrifiiatii & Civs fortius, prorfus uc 
Pittas cum Pcice ubique vigearic, & C6 jundtif- 
(imo pftftoantar in omnium AnimibContu- 
bemia. Cujus reiDefiderionunqoamfelicms 
facisfietj quam fi qui Prdfunt tkjubduntur \ 

¥ f fuarum 


Concio Jcademica 

fuarum eft partium ex sequo prseftent. Illud eft 
maxime Subditorum, ut toci ordini Magifiratuum, 
feu %**** *my&«t quantumcunque *"*«*•*, (ut no 
ftra habent exemplaria 5 )vel quantumlibet ***** 
(uti habemus in Archecypo^) perquam morige- 
ros fe prsebeant vcl propter Deum. Ad JHagiflra- 
tus autem fpe&at ex altera parte 3 five in p£nam> 
five in pramium 9 fua cuique diftribuere ; Bonos 
Clypeo tutari, in malos Gladio animadvertere ; 
Pie viventibus favere^ in immorigeros vero 
fsEvire ; ■ 

Parcere Subjefiis, & Debellare Superbos. 

Quod utrumque fimul officium fpiritus fan&at 
hoc Textu complexus eft 3 

Subjetfi igitur etfote omni humane Creatur£ 
propter Deum : five T{egi> quafi Pucellenti : five 
Ducibus, [aut Prasfldibus] tanquam ab eo mijjis ; 
ad Vinditlam malefaSlorum^ laudem Vero bonorum. 

§• 3. Quod Prseceptum Apoftolicum quo 
fruftuofiiis participemus^ oremus Deum Mife- 
ricordiarum, Patrem luminum benigniffimum, 
(cujus verbum eft ipfa Veritas* & via ad vitam 
exploratiffima*) ut mifericordicer ei compla- 
ceat hodierno Coecui intereffe jut quicquid e 


jid Clerum Oxonienfem. 

22 7 

corde meo in linguair^ & inde in Aures etiam 
veftras, pro Bonkate fua folita fit perdudtuniSj 
in noftram omnium qua privatim qua publice 
cedac Utilitatem, acque in nominis fui Gloriam 
in majus indies efferendam, per Jcfum Chri- 
(lum Dominum noftrum. 

Ec uc quod noftra caufaoramus, eo faciliiis 
exoremus, Oremus infuper & praecipue pro 
EcclefiaChrifti militante, pervana regnaRef- 
que Publicas quaquaverfum difTeminatl no- 
minatim vero pro Anglicana hac noftra. Atque 
iuibi ante alios, pro ejufdem Ecclefi* Nutricio 
Carolo, pcculiari Dei Gratia .> Magrcc Britannu, 
Fram<t, 6c Hibernie RegCj Fidei Defenfore, in 
omnibus Caufis omniumque perfonarum, five 
facrarum, five civilium, immediate fecundum 
Deum Supremo in Terris Moderatore. Pro 
ejus Conjuge Catharina>Re$ina noftra Sereniffi- 
ma ; Pro Regina Matre Henrietta JMaria ; pro 
IlluftrilTimo Principe JacoboVuce Eboracenfi ; 
aliifque quibufcunq- e regio ftemmate oriundis. 
Pro utraque Domo Parliamenti. Pro Regni 
Proceribus nobiliflimis • pr#i*ertim iis qui Regi 
adfunt a confiliis fecretioribus. Spcciatim vero 
preces apud PacremCoeleftem funt effunder.dse, 
pro univerfo Clero Ai.glicano • pro reverendil- 

F f 2 fimis 


Concio Jcademica 

fimis Archiepifcopis • proEpifcopis Reveren- 
dis ; aliifque quibufcunque inferioris fubfellii 
Clericis, quibus-quibus five muneribus five 
nominibus infigniantur. Pro utraque Acade- 
mia 3 ac inprimis hac noftra. Pro Honoratiffimo 
Domino Cancellario 3 ejufque Vicecancellario 
Digniflimo, Pro omnibus Dodtoribus 5 Pro- 
curatoribus utrifquc ; Collegiorum & Aula- 
rum pr#£e&is fingulis ; & prsefertim (quo me 
vocat officii ratio fingularis) pro Collegia Mag- 
dalenenfij ejufque membris univerfis. 

Grata infuper publicorum qui in Album 
Academic referuntur Benefa&orum, facienda 
eft a nobis inprsefentiarum Commemoratio. 
Nimirum Principis IlluftrilTimi 3 H«^fcr^ Du- 
els GlocejlrU • Jobannis Kempt , Cantuarienfis 
Archiepifcopi ; Thorn* Kempe, Epifcopi Lon- 
dinenfis ; ^Margaret*, Comitifa Richmundia j 
Henrici Septimi, & Elizabeth* Uxoris ejus ; 
Rickndi Litchfcld, Archidiaconi Middlefexicc ; 
Thorn* Wooljey Cardimlis 3 & Archiepifcopi 
Eboracenfis; Remici Ottxvi 5 JMaria Regin* • 
Regin* eciam EUx>aheihz ; JacobiT(egis ; Thorn* 
c Bodleii 3 Remici Salpilit, Guilielmi Sidley, Nico- 
Lu Kempe 1 Militum • Thorn* White ^ S. Theolo- 
gian Doctor is ; Guilielmi Camdeni, Armigeri : 


A f d Clerum Oxonienfem. 


Aliorumquc fi qui fine, qui Academiac Oxoni- 
ci fi quoquo modo benetecerunt. 

Et quia Deus eft Me folus Bonornm omni- 
um Lsrgitor^qui aut Nos ant Propatres noftros 
per manus hominum locupletavit j ( Qiiibus 
merito accer.featur Guilielmw eciam Wainjletiu^ 
Epifcopus olim Wintonicnfis, Magnus Angliac 
Cancellarius^ Colleen juxta & Aulx Beau Maru 
Magdalen* Fur/daior knge munificentijjimus ,) pro- 
inde foli& uni Deo, de tot car.tifque Benenciis 
in Nos collatis, Gratiarum adhones habendse 
fiint, per & propter Mediatorcm & Dominum 
noftrum Jefum Chriftum. Cujus meritis jam 
freti, ejufqj adjuti oratione, Deum Opt.Max. 
iifdem verbis coiriprecemur, quibus Ipfe Incar- 
natus precandum ftatuit. 

Pater noftcr qui es in Ccelis s fanciificctur Women 
tuum. ^Adveniat Pegnum tuum. Fiat Voluntas tua 
ficut in Ccelo^fic & %n Terra. Pancm noftrum quo- 
tidianum da nobis hodie : C^ dimitte nobis dcbita 
nojlra, ficut & nos iimittimus Dektorihus xojlris. 
Et nc nos indued* in Tentattonem^ Jul libera nos a 
Malo. Nam tuum ejl Reqnum, Potenlia, & Gloria, 
in Secula Seculorum. 



Concio dcademica 

Subjrfli igiturejiote ornni human* Creatura pro- 
per Deum : five Beai y quaji pr&cellenti - y five Vu- 
cibuS) tanquam ab eo miffis, ad vindi&am male- 
fafiorum, laudem Dero bonorum. 

§. I. Quod ab initio hujus Capitis hue ufq; 
dixerat in 7~k/£Beatus Petm> pergit porro jam 
per partes, & in Hypothefi explicare. Inprimis 
autem agit de debka illd obedientia 3 quam & 
Legi, & Regi 9 quin & a Rege Deputatis pr#- 
ftandam ilatuit. Ad quam feliciiis evincendam, 
Duobus nititur Argumentis j Quorum alterum 
ab Juthore, a Fine alterum mutuatur, Ordi- 
nationis hujus Civilis (ut ut **t*mt «»* f «*w, f lve 
Human* Creatur*>) Deus ipfe &Juthor8t Vin- 
dex audit. Nee enim ideo Humana dicitur, quod 
fit humamtus criunda, (ut Grxca Scholia & Didy- 
mas videntur velle interpretari,) fed quod homi- 
num fit propria $ interque Homines conjiituta. 
Finis auctm hujufce Or dii is non modo utilem 
eum probat, fed ufquequaque JQceffarium ; 
Quum hac potiiTimum ratione^ & Virtutibus & 
Viuis ftipendia conftent : lllis rimirum Prtmia, 
Ijlis Poenae bonftituantur. In quibus duobus 
quafi Cuneis, five \kx hujus Cardinibus> Tran- 
quillitans noftrsc jfanua in totum vcrticur atque 
confiilic. § # 2 # Sed 

Ad Clerum Oxonienjem. 


§. 2. Sed neq; fatis fibi duxit Beatus Petnv, 
hoc officii cantiim in genere 3 * **«** prascepillc- 
veruminiupernos docet, (& copiofo quidem 
Compendio,) quonam or dint & meihmb M quo- 
nam modo atque menfura, in hoc officio exe- 
quendo utendum fie. Nempe a lege Evar.gelica 
praxeptum eft, ut & Deo, & Regh & Regis 
nomine Ga&m/^m^/Subje&ifimus. Sed ^rz- 
m«w Deo, /tawkRc^i, datum 2 RegeDepu- 
tatis. Deofcilicct propter feipfum, Regi vero 
propter Deum , a Rege dcnique Deputatis 
propter Regem obtemperandum, Ita tamen 
propter Regem, ut priiisSc potius pm<?r D<?ww 
per quam Rex regnat a ac magil\ratus inferio- 
res Potellatis a Deo datse participes tacit, tarn 
His quern llh parendum fit. 

§. 3. Ita autem diftingpit Petrus inter Regem 
& Reciores a T{ege miQos, (Verbi gratia inter 
Claudium qui dubio procul iitiperabat cum ha;c 
Epiilola fcriberetur, Eofque Imperii ] procurato- 
r's qui tunc provincias Romanorum Claud'u 
nomine adminil\rabant,) ut &Uu m vocet it-v****) 
Hos tantiim to*** U tr&q; voces quid diffcf aflCj 
'ex diverfis Scriptures Locis conftare q 1 
Nam ut J uprcmas Foieftates per ^•f«x«'"* exp: 
Beatus Paulus, (, 1,) Ita faii&us 



Concio Jcademica 

etiam Mattkeus, de Romani Impcratoris Vicario 
loquens 3 ™ w°»« earn appellate Mat. 27, 2. 

§. 4. Duo font igitur, inter alia, (quorum 
certe hie Textus feracior eft quam ut fingula 
trattare per tempus liceat,) quae digniflima 
mihi videntur ut principe loco difpiciantur ; 
Magiftratuurn Otdinatio* & eorundem Subordi- 
nate. Quumque ita a Deo fit comparatum, ut 
fuprema Poteftas fit penes Begem, Poteftas 
vero Subor&inata penes Populi Primores a Rege 
miiios • turn His , turn 0i 3 led cum Vif- 
crimine obediendum, Nam £*«*« •< ob-vs**™, *wiat 
[^>6rov] lis & dun ^^to^oic. Regi quafi P TMtllcnii- 
(ffcundum vulgacam verfionem 3 ) aut propter 
Ipfius Potejlatem, (ut hab?t vcr{lo.drabica 3 ) aut 
quia omnia eifunt, (ut habet JExhiopica^) aut pro- 
pter ejus lmperium 3 (uti eft ap id Syriacam.) Ut 
fummacim Rem dicam, Cmvis Humane Or- 
dinationiy aut cuivis Humane Creaturs^ (nam 
fie Apoftolo *tn&r«>n hie loqui placuit,) ea me- 
thodo ac modo parendum docet Spiritus San- 
6tus 3 vxBegi in quavXnm Supremo Domno^Re- 
lLv is in quantum iJRegemijfiTj utrifque vero 
propter Deum? obfequii Debitum fit perfolvefl- 
dum. £c i'.de Duo (ut modo dixi) feie offerunt 
explicanda j Nimirum Ordinatio>& Siibordwa- 


no Masiilratuuni. 


Ad Clerum Oxonienfem. 


§. 1. Ad primum mcmbrum quod attinetj 
Argumcntis fere innumeris evinci poteft,Quod 
Magiftraius ctiam chilis, #que ac Or do Ecclefia- 
jiicus, fummo jure cenferi debet inter fpecies 
»«#*. L Anus icilicec oriundus^ jureque Dvvino 
conflicucus. Et ut palam hoc fiat in ipfo operis 
quafi Vtfubu/o, videtur mihi roftra omnium 
maximopere interefle. Eft enlm illud vel luce 
clarius^ & apud omnes in confeflo, quod fi 
PopuliUnherJi VicanusR.exeilet & Vicemge- 
rens j fi folum Populi Minifter & vindex Ira: 3 fi 
Poteftate^ fublimiores a Populo eilent Ordinate 
(quod toties venditant & conrendunt Hyperaf - 
piftx Democratic^) fi perverfo hoc fenfu buma- 
na eflent Creatura,nec alio jure fruerentur quam 
quod cflfrceri Multitudini acceptum ferunc ; 
A&um effec illico de Caufa Regu 3 quam tanta 
animi confident ia in nos fufcepimus allerendam. 
Quapropcer lllud ante omnia incuinbit mihi 
cvincendum, noil i Populo jimul conVento Ordi- 
nationis hujus Originem, (quod ipfi > Grotto 
Vmfo errore patrio adhuc correpto humanitus 
contigit autumaile,) fed a Deo conftituente pe- 
tendam e(Te. 

tAl'.i j 

rumfegregum adverfm violentiam, in foci et at em civilem cciijje, undeortum hab:> : Pot eft as 
Civi/K, quam ideo hnmanam ordinaiionem ] eum \jt>cat. Gror. dc jure Bel. & Pads, 1. 
cap. 4. Seft. 7. pag. 86. 

G g §. 2. In- 

* Notandum 
eft, prim 6 ho~ 
mines non Dei 
pneepto, fed 
fponte add*- 
tfos experi- 
ment*) h.firmi- 


Concio Academica 


§.2. Inprimis au tern hue facit 5 quod Pote- 
JIm hinc hide in facris Uteris pro ipia Perfom 
ufurpatur^ quae Poteftatem Mam habee coeli- 
tiis libi demandatam. Quod enim dicit Gen- 
tilis Ille^ «»3-/»»jr« *wjk '-ff*ff^ (Mat. 8. 9.) perinde 
eft ac fi dixlflec^ «i«< ^ «» fc^fc**! 1 . Pari modo 
& phrafcs 5 Homo jum fub Poteflate conjli- 
tutus^ (Luc, 7. 8.) Ef <w*»tf anima'Fotejiatibus 
fupereminentibus fubjettaefto, (Bom. 13. 1.) ut ut 
per inodum abjlraftionis quoad fonum efferuntur^ 
funt puree putx Concretfa* quoad figmjicatum. 
'Nam quos Apoftolus (ad Romanos) %*** nun- 
cupate Salvator nofter fewHBw vocandos cen- 
fuit. (Luc. 22.25.) Cujufmodi metonymicam 
loquendi rationem non in irrita ufurpatam a 
fpiritujantto exiftimemus., fed eo fine & pro- 
pofito uc omnibus Subditis innotefceret, non 
duntaxat ad Perfona* 8c nudam ***• Imperan- 
tium, verum infuper ad cjficium & *&** refpici- 
endum 3 qmbusdefuper intirudti un&ique funt. 
Unde paftim apnd Homerum — *•#* ** u ^ ; r «. 
Qiiin & veteres /Egyptii in ea femper fententia 
erant^ (ut Author eft nobis Vudorus^) *»*»« >«<- 

IMM* rivot ir&iri*s &*n\*it t«ti/x*W ?»»* t»» %\w %%xm*t. C^Ul COn- 

fonum eft illud quod inter Placita Efjencrum 
Porphyrins mexnoratj * %« &**«fayirt% *i* ™ £f X «,. 

§. 3. Quor- 

Jd Clerum Oxonienfem. 


§• ?• Quorfum autem Magiftratus paflim in 
vetere Inftrumcnto per vocem E/obim efferun- 
tur? Nvn propter aliquid Dignitatis ipforum 
ElTentise inhaerentis,(quippe quibus compertum 
eft bumamtus omnia evenire^ceque ac reliquisex 
vulgo humani Generis^) Sed inprimis ob ra- 
tionem a Sahatore noftro exhibitam., nimirum 
quod ad eos Sermo Dei fa6tus eft. (Joh. 10^ 
3 5.) vel ( nr planius id exprimam ) & exegetice,) 
quod z&diDinum illud munusica divimtusiunt 
vocatij ut in eodem obeundo ipfius Dei in Ter- 
ns Vicam fine. Ob fecundam rationem a Akyfe 
redditarr.3 ^aw nun hominis^fed * Dei Judicium 
eft ; aut faltem aliquid divini admiftum habet. 
(Dcuc. 1. 17.) ob tertiam infnper rationem 
j quam apud Pfalmiftam videre eft^ nempe *quod 
j Deus Wis adeft in T^ebw Imperii Jdminiflrandis. 
(Pfal.%2: 1.) Uncle legimus de Moyfe, quod 
erat in Deum Aaroni. (Exod.4. 16.) Deufque 
dicitur Pharaonis ah ipjo Deo covftuutus, (Exod. 
7,1.) nequaquam **\»\^vw, bene tamen $4*% puta 
dnpinam ^uBoritatem, qua deo concedente mu- 
nitus eft. * Bgc dixi 'Vos Dii eftis, id eft (ut op- 
time exponic Juftinus Martyr , aut Quifquis 
fcripiic Queftiones & Refponfiones ad Onbodcx- 
os^) Dedi vobis * «*•*»> * t *'I"» * **«™ ,«*. pxoinde popu- 
G g 2 lum 


* aChron. 
19. 6. 


Juflin* in qa. 
& Refp. *i 
j>. 37 8. 

2 Z 6 

Condi) Academica 

Pfal. 82. 6. 

fe c.38. v. 7, 

lum judicatCy cc fi En judicarem. Eodem plane 
feufu & Iiiud diciMf (Wal.86.8.) Nov efijimilis 
Tut inter DtoSj id eft Dei in Terris gerentes Dicem, 
penes quos eftlcivilis auc fccclefiaftica Admini- 
ttratio. Ob auzrtarn denique rationem, Dei 
nomine cenllxtur., quia dhini func regalis officii 
FruBus T:iniiruni Pax, &J^m<* 5 exeadem qua- 
fl Jrborex^ns paffibuS J r uccrefcentes. 

§. 4. Hue accedit quod viri principes & Filii 
Dei appellantur in facrapagina. Uc cum di- 
cuntur Filii Dei Filias hominum deperiiffe, 
(Gen.6,2.,) Symmactts 8cAquila**<Vt Lu»*r t uw*i x 
Filios Dei vertendos cenfent. Non propter 
fummam SanBiutem qua Reges fubdicis antecel- 
lunt, (Nam ex fece fubdkorum funt Filii Dei 
Jdopvoi,) nedurn propter Nature prasreliquis 
homulis excellentiam, (nam unus Cbrijlus hoc 
pa£to Villus Del eft appellandus^) Sed propter 
Muneris Dignitatem ftatim a Deo eminentiffi- 
mam, qua Magillratus in Solio pofiti privatas 
omnibus anteponuntur ; vel propter Nomen 
.Angelorum, quod cum Wis Spiritibus commune 
habent, qui & Ipfi Filii Dei * non uno loco 
denominantur. Et fumma fane cum ratione 
dicuntur ^ngeli Magiftratus 5 partim quod 
Deus ecrum opera in rebus mundi difpeniandis 

AcL Clcrum Oxonienfem. 

2 37 

It en. !ib.$, 

(five in poenis five in pr&miis pendcndis) uti- 
tur j partim quod Anglos lllos Ccelefies perinde 
animi Puritate, ac jylendore JMajijiatij referre 
debent. Idquecb 111am, inter cameras, qnani 
Irentiis innuit rationem 5 Cujiis JuQu homines 
cumur, Hujus ]u$u & \egcs conflituumur, 
apti lis qui ab ipjts re^nantur. 

§t, 5. Immo ncc illud prsetereurdum, quod 
Reges non raro in Sacro Codice per unttos 1 0- 
mini exprimuntur. (Id quod David de Saule 
dixie, 1 6^.24,7.) nonob illud duntaxat quod 
vulgo credicur, quia Rcges Ifraelitici ad jura 
regia promovendi^cum ilia ungeudi Cseremcnia, 
jubente Deo inaugurabantur • (iSam. 9, 16. 
& cap. 1 5. ver.ij) fed ea pocifiimum de Caufa, 
quam San&us Paulas aflignavic, (ad Eom.i 3.1.) 
quia IegicimaPoteftasRegium munus obeundi, 
non nili ccelittts & a Domino conccdi queac. Cyrus 
eninij quantomvis Eihmcas^ nee unquam oleo 
delibucus, Chriftus tamen & unttas Domini ab 
ipfo Domino dicebacur. (//rf.45.1.) Quod ma- 
nifeftum Difcrimen innuit inter Externam Un- 
vftioncm, qua bm.ifores Impeiiorum petfundj 
polling & Unfitioiicm illam Internum >(\ui Dy- 
nallac foliim legitimi (bonx fidei poflefloresj 
non tantummodo in T^egnum, fed ix in Jits r«£- 


238 Concio Academic a 

nandi admkti folent. Quod ad Priorem un- 
gendi rationem attinet, Hax in Unttos etiam 
Diaboli conferri poteft, ideoque contemptim per 
fe habetur. Pofterior autem ungendi ratio eft 
quiddam drvinitus impertkum, & ad tlnBos 
Domini conftkuendos, turn neceflario requiritur, 
tumiolzfujficit. Nam ubi legkimus eft fuc- 
ceflor, Un&ione opus noneft, ut refte Junius 
& Tremellius ad iReg. 23. 3c, Quocirca po- 
pulus Ifraeliticus Jeboachaz>um unxerunt, non ad 
aliquid Juris impertiendum^ fed utejufmodi 
Ceremonia teftatum facerent, Regnum Armis 
&gyptiorum aliquandiu intercifum , quafi de 
integro Huic tradi contra JEgyptios defenden- 

§. 6. Quarto loco vel inde conftat de Magi- 
jlratus Chilis Hiararchia ; Quod., ficut omne 
jus Patemum ex Jure Dtvino dimanavit, (idque 
ponitur extra omncm controverfise aleam, fi- 
quidem Deus in Decalogo diftir.dtc jubet, ut 
unufquifque Parentibus rnorem gerat,) Ita om- 
ne jus Return a Pater no primkiis dimanafle, ali- 
quatito luculentius per fe videcur, quam ut in 
eo demonftrando prolixius agam, Prseterquam 
enim quod pahm conftat, omne Regimen ab 
initio intra folius Paterni Juris pcm^ria clau- 


Jd Clerum Oxomenjem. 

2 39 

dtm. 10. 

fum^ non nifi tempore precedence in varias For- 
mas pullulafle ; & utriulque generis ****** 
(Return fciliccc & Sacerdctium) ad Primoge- 
nitum apod Judaeos ex Dei Decreto pertinuiflej 
(ipfoque Judice Arijlotele^ <* »»v^»« *ix* * *»>** *•• 
»■** i **«,»,) Accedic etiam illud notatu dignum 5 
quod Rex quandoque in facris Literis per Pa- 
tris Nomen enuntiatur. Ita enim Darid com- 
pellac Saulem, i Sam. 24, 1 1. Et quum Dcbora 
lumma Rerum in populo Dei potica eflet, non 
Reojnam ic, ant jwlicem^ led Alatrem in Ijratl 
vocandam duxit. (Jud. 5,7.) Nee hoc in loco 
rericendum.quod apnd * Sandtum Uierovymum * #*j».*$ 
videre hcec ; nimirum rbilijtinos in more tem- 
per hahuillej Reges fuosad nnum omnes Abi- 
melechi nomine compellare ; quod quid. j m Pa- 
trem, juxta ac Re^em, felici online confignift- 
cac. Ec quandoquidem qui in Populo Pi imas 
tenets nonmagis Princeps, quamTWr, & Pa- 
ter quidem Patria vocari folet,(fecuiidum illud 
Xcnovhont£i<m y ««Rr JWifH *px m » «V** *>3-« nur^c^ du- 
plex inde Documcrtum 8c Primvikus & vSwi- 
iftf hanrire dacur. Privates fcilicet admonen- 
tur 3 nequando fecus illi in Sukditos quam in li- 
beros arimadvertant, iilque de Rerum affiuen- 
tia* Nutricicrum inftar profpiciant, Su-nltis I * E " J 

infimul i 

in fi^et- 

Xeneifb. K^?. 
n*«f. /.3. 


Concio Jcademica 

Auguftin. de 
Civ. Dei. l.$, 

infimul iniiukur^eodemTkulicompendio^ ut 
Principes fuoS (quantumvis afperos) Pare mum 
loco revereantur. 

§• 7* Quid* <3 u °d Populi Pajlore s identidem 
appeliantur a Sfiritu SavBo i Num ob Naturae 
prarLhntiam aliquam, qua ceteris homiribus 
haud {ecus prcdUnt, ac homilies c#teri fuis 
Gregibus atque Jrmentis antecellunt ? miiume 
Gentium. Sed multo potiiis quod eandem 
nafcendi fortem perpefli^ & ex eademhumo 
fepe fublatij in id faftigium Majeftatis ad Dei 
Nutum evehuntur^ Deique in Terris Thronum 
tenent. Eapropter Jugujiwus diferce docer,eun- 
dem Deum qui Majellatem Suaioifjimis dedk 
ImperatoribuSj puta utrique Fefpafiano, dedifTe 
etiam Domitiano, qu?xtn\lsTyranno Crudeliflimo. 
Eundem Deum qui Confiantino^mm Apoftatie 
Juliavo Majeftatcm regiam commodavide. 
Unde Supremis Magiilratibus plane ex <equo 
obediendum., five aquis 9 live iniquis 3 modo non 
fint abfque Titulo^ fed exercitio folo Tyranm, 
Qnippe extern dij pares, in hocconvemunt, quod 
Majeftatem a Deo datam videntur ex cequo 

§. & Quam reverenter denique Sar.dtcque Re^U haberi debeat^ ut AU'jejiatis ip~ 


jid Clerum Oxomenfem, 

fius Dei five Particula, five Prof ago, vel inde 
licet covjcftare, imrno fordter arguere • quod 
ab omnibus in Theologia^urifque Prudentia ver- 
fadflimis, Crimen /*// Alajeftatis Sacrilegio pro- 
ximum judicatur, Immo crediderim efle Pia- ; 
culum Sacnlegii nomine cenfendum, Vicanum 
Dei j & VLntlum Dei, & Ordinationem Dei impe- 
tere, adeoqueipfum Deum in ejus Diacono vio- 
lare. Ita enim Beatus Paulus de Potefiate & /Vr- 
/i»* Regali ftatuit., inEpiftola ad Romanes, 
capite decimo terdo; ubi quinquies de utrifq; 
fie fcriptum legimus. *^ ****** ***+*f*y* t 

V. 2. $■•« An,'*or<frs v. 3. UcAH^^ilr, V. 4. $•« \«T«fy9f, V.5. ufoUC 

adeo verum eft quod Sandtus Paulus afleverat 3 
&*te,iz*<n*HfiLix>ri$* t ut Ipfe Dominus & Salvator 
ipfam Pilau ***■ (fiquam falcem haberet) con-i 
tizfeipfum eciam adftrueret. **iw(inquic Ille) 

1 £*?/*» a A^iajKatT »>¥, »»/<»SoJ <AcA^o» *»»$■«. f )oh. IO- II,) 

Ideoque ciim Samuel aftatus Populum h#c 
verba prarmiflflct, [£w Regem quern elegijlis & tsam.12.13t. 
fet'iiftis,] Ilia ftadm fubjunxic eodem fpirkus 
anhelitu, [Ecce Deuspofuit cum R(gemfuver Vos J 
Id eft, Regem depoicenribus Deus voois Hunc 
dedic. Vos elegijlis, led Deus pofuit. Vos in 
jpeciem elegiftis, c*P, 1 1 3 v. 13 • led quern D^x - 
j jam dudum 6c i« folidum elegerat^ cap. 10, T. 24. lf.^% 
1 H h Qjid, 


Concio Jcademica 

Jun. Brut. 
Vitiiic. contra 
Tyran. £h. 3. 

* Inn, ubi 
fupra. Clem* 
/. 7. c. 17. 

Quid., quod Ipfe Junius Brutus fimul fatetur 3c 
ojkndit, Deum Reges ufivtuere, Regna Regibus 
dare 9 ipfos Beges eligere I Quibus feliciter con- 
ceiTis, Juris Regii non refers ut E lectio quae 
Dei eft fujnfragiis Populi comprobetur. Nee 
multum videtur intereffe^ fi Populus Reges con- 
jiituere aut Regna tradere dicatur, dummodo 
Deus etiam concedicur cum Regna dare, turn 
Reaes ipfos injiituere. Quinimmo R eges a Deo 
non tantiim eligi, led & conjiitui, * Irenes & 
Clemens Au chores funt. ™ &*<»*** pop&ion, «^ c in *s 
xvc^ &h nx«*fln'**' Quod /?eg*j regnant per Deum x 
*?jiftu» affirmatur ab ipfo Deo, /VfT.8 3 i 5. Neque 
tantiim permiffive, (ita enim & Diaboius per 
ipfum Deum regnare dicendus eft.,) fed per 
Deum confiitutive, prout Viri oculatiflimi Lo- 
cum* ilium interpretautur. Et bene regnant per 
Deum 9 qui foliim propter Deum regnare ce- 
bent* Poteftaeifque Judiciarias Capitale fup- 
plicium infligendi Deum folum Autho- 
rem habent. De cujus rei ratione vel inde 
breviter nobis conftat, Quod Nemini liceat per 
Dei leges mortem fibi accerfere. Nam quod 
fibi non licet contra fe 3 Id ut aliis contra fe li- 
ceat aut fibi contra alios* nemo poteft efficere. 
Ratio eft, quia Nemo Jus aliis coiiferre poteft 


Ad Clerum Oxonienfem. 243 

quod ipfe prius in feipfo conferendum non ha- 
buic j nee plus fibi adverfus Alium, quam ad- 
verfus fe fibi licere queat. Ergo Legem pro- 
mulgare fub Pama Capitis obfervandam ., & 
Legem iftam violantibus fententiam Capitis ir- 
rogare, illud ell: Prerogative quod foli Deo 
Magiftratus acceptum ferunt. Unde & liquido 
fatis conftat de eorundem Hierarchia. 

§ # 9. Sed hie objiciant Mifobafiles, & magni 
Nominis Litigatores, quod aliquammultis ante 
feculis quam Populus Ifraeliticus a Deo Regent 
efflagitaflet, Jldojes de Regeillo prsedixit 3 Deu- 
teronomii 17. 14, 1 5. Quum perlpeneris in Terram 
quam Dominus Y)eus tibi pojjxdendam dedit y in eaq- y 
habit aVeris j Tu dices 3 (inquit Mofes) conflituam 
Tfygem fuper me^ ut aetera Gentes qua funt in cir- 
cuitu ; turn Vero eum Regem conftitues quern Domi- 
nus elegerit e medio fratrum tuorum. Unde elici- 
tur Argumentum., quod licet Regis Eleftio ad 
Deum ipedtet, ejufdem camen cqnfiitutio fit pe- 
nes Populum. 

§. 10. Huic autem obje&amento., ut ut pal- 
manum efle videtur 3 8c quod in os nobis obgan- 
niunt Incerti vulgi Aflentatores^ videtur pofle 
multtfariam, & camen breviter os obftrui. 

Inprimis enim Regem a Deo petht ifte Po- 
_____ H h 2 pulus 3 


Concio Academka 

pulus, utpote gnarus & fibi confcius., fui juris 
non effe, Regem aliquem creare. Secundo, dices 
Tu, [Conflituam,]Sed i Ditto &dFaffum,pr out 
a Fatfo ad Jus D peflime valet argumentum. 
Tertio.conftituam Regem Qnon fuker, fed) J u- 
per me. Ergo Plpulo Univerjo, non tantumjiri- 
gulis in Populo, (fatente populo univerfo,) fu- 
perior audit. Dato enim, (at non conceffo,) 
quod fumma Rcrum ab origine penes Populum 
permanfiffet ; fi tamen Regi a fe eledto ita fefe 
addixit in Servitutem, ut totuai illud quod ha- 
buerat regnandi Jus a femetipfo abdicaverit^ & 
in alium plane tranferipferit ; nee ampliusre- 
tinet, nee jure poteft revocare, quod fciens vo- 
lenfque non-fuum fecit. Quarto. Mofes addidit 
[continues^] non omnino imperative, fed modo 
prorfus indicativo. Prsedixit quod defaflo futu- 
rum viderat, non pi cecepit quod Ipfi de Jure 
facer ent.Aut^quinto^ ^^"»&^T«^»ri^, per vnl- 
garem figurate loquendi modurn, conflituere di- 
cuntur^ Quern non-recufant 3 & a Deo agnofcunt 
Conflitutum.. Sexto, non quemcunque COflftitues 5 
fed quern Dominus cuus elegerit. Et Regem 
fane quemcunque modo a Domino fuo eleBum, 
non eft Populi reprobare^quantumvis ma^ni ; nifi 
forte Deus Ipfe (Dominus Hie Exerckuum) 



Ad Clerum Oxonienjem. 

2 4S 

qui jtnluiis in Populo major effe non pegacur} 

u>wvcr(is tamcn taW habendns fie. Sepcimo. 

dixie Populus Samuchy Propone nobis Fegcm, 

(i Sam. 8. 5 ) Et Commace Sexto., da nobis 

Re^em, oc ' (diuliate 19. 2(ex tfofe prterh. 

Dixicque Samuel, [Saulem Regem allocucus 3 ) 

lluxit tejf'hoV.i in Jntecejforem fuperfuam PoJ- 

fcftionem. quod ell: perindc^ ac fi dixiflet, Nihil 

, aliud nunc feci> quam quod ante in mandatis ab 

j ipfo Domino acceperam. Edixic enim Jehova 3 

j (yerfe 2 2 3 ) ^ujculta Voci eorunij ut pr&ficids lis 

ReV cm. Non ergo Populus fibi ipfi, fed Samuel 

Populo • neque Samuel fua fponte, fed iplo Deo 

prmpiente^ Regem Populo pr#ficiebat. 

§. 11. Echcec fufficiat prceliballe de Magi- 
jiratuum Ordwationc.Qiix ideo ^i««c d#nfku^ five 
Human* Creature cenfecur ticulo,, non quod non 
fit ; «ew'*> plaiieque divinkus onunda, fed/quod 
Hominum Jit propria ; &c, quantumlibet a Deo., 
at u J homines tamen conjlituta. 

§. 1. Deiuceps fequitur expendenda Subor- 
dinatio Maatjlratuupt. Quam ira nobis hoc loco 
delcripfit PetMj ut fatis liquido edocueric 3 
Quid cuique Magiftratuuin, & Quo fit or dine 
deterendum. . Subjiciamini (luquklllc*) omni hu- 
man* creatur&y five ordinationi> & propter Deum 


Sam. 10. 1 



Concio Jcademica 

fubjiciamini. Non tantiim Claudio Irnpera- 
tori, verum & Furio Camillo Scriboniano^ aliif- 
que etiam Csefareis in aliis Provinces Procu- 
ratoribus. Non tantum Regi morem gerite 3 fed 
& a Rege Subrogate, & Provincias particulates 
Regis vice admimftrantibus, Jfiequefummi dun- 
taxat, fed imi fubfellii Adminiftris. Univerfis 
iuquam & fingulis qui dejure vcbls prdfunt 9 ac 
legitime pr&ficiuntur ; fed fuo ordine & loco, fuo 
modo atque menfura, fuum cuilibet obfequium 
prseftandum eft. Nam Regi in quzntxxmfupremo 
Domino, Reliqui* in quantum a Rege mijjis. Regi 
foii fecundum Deum y Reliquis vero fecundum 
Regem, licet utrifque propter Deum, Divus Te- 
trm hoc loco parendum vulc. 

§. 2; Ad quam Dodtrinam Apoftolicam 
tarn claram, tarn facilem, tarn omnium oculis 
expofitam, & paci publico confer vandas ab 
omni parte neceflariam, nunquam fatis mirari 
pofTum, neque Cahinum, neque Parmm, neqj 
Plefjtacum Mornsum, (viros acri licet Ingenio & 
alioqui perfpicaciffimos Jeo modo quo decebat 
.animum fuum advertifle ; fed ufque adeo aut 
caligajfe ad tarn divinum Scripture Lumen^auc 
data opera Ctcutiifie, ut affirmare non dubita- 
verint de populanbus Magifiratibus^ (nempe de 


Ad Clerum Oxomenfem.- 

2 47 

parts putis Subditis in Magiftratu inferiore con- 
ftitutis,) cos ira ab ipfo Deo Libertatis popu- 
larisTutores fieri, uti adverfus ipfum 7\t^em 
(in hac virilirer aflerenda) etiam manu armata 
graflari liceat. 

§. 3. Contra ("ujufmodi GralYatores de 
Revum }ure ediftertunx videtur mihi Res tota 
inde ufque ab origine., non modo quoad Natu- 
ram, veriim etiam quoad Nomen> & quoad No- 
minis raiionem, petenda elle. 

§.4. Ec quia mukum eft Difcriminis inter 
Subjettumbc sfdjuntfum,de quorum debita con- 
venientia incumbit mihi difpiciendum ; Sepa- 
ratim inprimis videndum habeo, quid fit Jus 
uod ipfum quceritur j deindequid Beges de qui* 
usquxxkur. Ita poftmodiim conjimftim atq; 
dilucide innotefcet, Quod & Quatenus Ad]un- 
ftum Subjedto competat. 

§• 5- j u *> P ro triplici Refpe£tu fecundnm 
quern ad Subjeftum referri lolet, trifariam fere 
iiitelligitur. Si ad Perfonam referatur,, eft qui- 
dem c Jluahtat mra/ii^ perfon<e competevs^ ad all- 
quid jujieTel habendum Del agendum. Si refera- 
tur ad ipfamRem, Juftitise fcilicet materiam. 
Nihil aliud fane videtur quam quod eji Jujlum 
f)gnificare 3 e^ Nature Societatum ratione uterinum 


2 4 8 

Concio dcademica 

non repugnat. Si ad cujuflihet Dirtutis materiam 
fpeftat, eodem redit quo Ipfa Lex, ut ftatuatur 
efle sAtfuurn moralium Revula, non ad illud dun- 
taxat quod Jujlum dicimusj \xrum etiam ad 
lllud quod Reftum, obligans. Jus * priori modo 
acceptum, Potefias paflim appellatur. Quae ita 
differt a Potentia, ut ilia moraliter ><k, de jure, hsec 
defa^to^Phyfiologice ^pudAuthorcsuhvpciur. 
Ilia grsece lesjj* hax *«^« nuncupatur. Vis qua- 
lifcunque Potentia dicitur ; Poteflju non item, 
nifi legitime exeratur. Penes Tyrannos abfy 
Titulo fepe fumma regnandi Potentia manet. 
(Cujus furfuris erat Cromwellus noftras 5 Hu- 
mani generis Propudium port: homines natos 
iniquiffimum.) PotejiM vero non competit nifi 
legitimis Magiftratibus ; quiutcunque exercitio 
Tyrannifwt, cafte tamen fan&eque apud Sub- 
ditos quofcunq- haberi debent^ quippe qui nu- 
minis iunt Vicaril optimo jureconftituti.Adfit 
modo Pofleffor juftus, de Perforce injufticia 
nulla nobis lis erit. Qui effrsenem fine Titulo 
Potentiam habent^Deo tantum permittente ; Illis 
fepe refilli nequit. Sed qui legitimam Potefia- 
tem, Deo cselitus conftituente; Illis nunquam 
refifti debet. Eaque propter BeatmP aulas Pon- 
tifici Maximo conviciatus per Imprudentiam, 



Ad Clerum Oxonienfem, 


Vcniam illico aucupatur Ignorantiae fuse con- 
cedendam, (A&. 2%, 5.) Nefciebam (inquit) 
FratresPontificem effe Maximum. J criptumeji enim, 
Principi Populi tui non maledices. Ac fl dixiflet, 
Ma£iftratibas etiam injujlis fummam deberi re- 
vcrci.tiam 5 nee ex ore tantiim 111am, fed & ex 
ammo deferendam. 

§.6. Quod quo clarius elucefcat,tranfeamus 
eveftigio dbJdjuntto ad jubjeffum : A Jure fc. 
quod quscritur, ad ipfum l{evem de quo quceritur. 

§.7. Nomen ^egis a Regendo, ut Nomen 
Trincipis a prima* ferendo fluxit. Illo Imperii 
Summitatem, hoc Ordmis Primatum , utroque 
Regis Prroilegium fimulque Ojfiaum indigi- 
tante ; Ita ipia Ecymologia comparatum eft, 
ut auditis ctiamTitulis quibus per leges infigni- 
uncur, ftatim & Muneris & Mercedis Memo- 
ria Regibus refricetur. Sive enim per Caput 
codas corporis politici, (quemadmodum a Jep- 
tfa a Gileaditisy) five etiam per ipfum Verticem, 
partem Capitis fublimiorem, (ut Tropus ifte 
explicatur ab Expohtoribus b Septuaginta,*) five 
per Clypeos c Terra, five per Terra d Fundament a, 
five petAnnulosfigillares, (ut c 7^erubbabtl a 
Jehovah,*) five per f Montes, five per 8 JMt dices, 
five per /ty«/j h Pajiores, five demum per ' Sal- 

I i VJtores. 

a 8. 

Efa 5. 17. 
eHagg 2.23. 

/;Num 27 17 
i 2Regi2,.$. 


Concio dcademica 

1 Sara.&.io, 
11, &c. ad 
vcrf. 19. 

vatores* qui primas tenent in Magiftram defcri* 
bi iblent i eorum aut Dignitj<s r quoad Originem,- 
aut JuBoritas^o^APotentiam^xxz uuhtat^quozd 
officium, nee obfcure quidem nee invenufte Au- 
dientium animis inftillantur. Rex denique a 
Regendo vel ideo fiuxit 3 quia Deo folo minor 
Regendi Jus habet quicquid nomine Subditorum 
venire folet. Et quicquid ufpiam Titulorum in 
Sacris Literis ei afcribiturj videtur prorfiis ex 
induftria ad id inventum^ ut folum fupra fe De- 
um Rex habere fignificetur. 

§. 8 # Liquet autem ex JureRegni, quod in 
lAbxo Samuelis Legendum proftat ^Regibus legum 
Violationemfine ullo apud Homines fupplicio 
cedere. Unde crimine vacare dicuntur Reges, 
(Quod inter Juris noftratis placita agnofcunt fa- 
cile Juris Confulti^on perinde ac fi reapfe infon- 
tes fint 3 fed ex eo quod rerum a fe geftaru rationi 
! reddendxwnfent ofaoxii }>2tq',eo(a\tem fenfu/i- 
I luli legibusjxi quantum a Caufa unquam dicenda 
I (quantumvis Ret) liberantur. Rex vere dicitur, 
1 cui Subditi vel ptimzvii fidem jur ant, cu jus Ima^ 
ginem nummus prsefert^cujus leqibiu omnes parent 
a cu jusjudiciis ad neminem proDocatur, penes que 
eft «{««* non folummodo ****** five Judiciaria, 
verum & ws»*««, five LeoifUtivn • vel (quod 


Ad Clerum Oxonienjem. 251 

codem fere redit,) Poteftas •w^.^. i^Nam 
Par in Pare m non habet condendi leges Potejlatem; 
ut foliuu fit Regis, Jus ipfum dare 5 uniufcujufopie 
vero Jh^/Wj, Jus datum ^icer^.)Unde & »^»- i??x 
v+'x* antiqukiis vocabatur, ob hanc potifli- 
miim rationem, quod etiamfi fecundum leges 
imperitare teneatur, puta inforo Confcientu, In 
fir* tamen bumano ita legibus abfohitur, & ipfe 
iibi luifque in Legfw* ccdit, ut impune quidlibet 
faciendi jus quoddam habeat. Solus Ille dicen- 
dus Rex, cm competit JMajeftas ; Quce ab om- 
nibus aliis Titulis inferiori Magiftratui compe- 
tentibus, (utpote **&****» in fe compledtens,) 
immane quantum difcriminatur. Nihil autem 
JUajefiati tarn proprium eft, quam * *'««"'^», 
(id eft,) a nemine pendere, nemini effe obnoxi- 
urn, a nemine pofle jndicari. Bene iglcur Bex 
Otanes apud Hervdoium dicebatur «rw*««'w «roiiti» rj 
/w\it«. Bene etiam Xipbilinus, *& * «fc*&* * *•« 
^>^ *&*»«» JW™, (aliter enim ****%** id eRfupremus 
Dommatus, nequaquam effet.) fed optimi om- 
nium Cafjiodorus hanc rem expreflit. &*/* R*- 
gte potefiatis jupernitfolis ejl appluanda Judiais • 
cpuandocpuidem e Ccelo petita efl,&foh Ccelo debet 
Innocentiam. Tantiim abeft ut Return habeat 
qui Poteftati qualicunque rationem reddere obln 
' I i 2 gatur, 


Concio Jcademica 

gacur 3 ut^V^^^ *W> *£*»*"*> apud Paufaniam 
opponantur. Solus Iile Rex eft (ipfo i'atence 
Junto Bruto) Cujus amphjjima cenjetur Potefias, 
aut qui6#^mw#.r eft Gw^/^tor^quemaclmodum 
Junius & Tremellius complufculis Locis inter ~ 
pretantur. Supremus autem Q^Gubernator^ cu- 
jus Poteftas Gubernandi praecipue vertitur & 
verfatur^ in condendis Iegibus D iifdemopue tollendis 
cum opus fue tit 5 in fcederibus faciendis 3 llelloq-, 
& Pace dccernendis • in ipefligahbus ac Tributis ad 
ufum Publicum exigendis -> in fflagiflratibus In- 
ferionbus pro arbitratu fuo cTeandis ; in bononbus 
Titultfq; prout Voluerit conferendis, ; in Concilns & 
Synedriis pro imperio indicandti j Et (quod rei eft 
Caput) in fe fuifq- quibufcunque 3 uc uc atroci- 
terdelinquentibus, ajudiciis tamen Huinanis 
cum vifum fueric eximendis. Uc Rex reapfe 
non fit, fed tantummodo -*? •*?« qui auBontaxe 
fuvdendij non jubendi Potejlate municus eft ; auc 
cujus A<Stus qualefcunque akerius juri fubfti- 
cuuntoir*. , 

§>. 9. Gujus Rei verkatis Argumento .effe 
poteft^ £c fidem facie., quoclapucl veteres La- 
tinos ita ifcgraw difti^ uc 
Hie abIlloimma i n? quanWipiuperqturv - Cx+ 
far enim nasrat dequodam Galicv quod pnn- 
■ mi : "' cipatum 

Ad Clerum Oxonienfem. 253 

cipjtum GdWix obtinuiffet, cum Return folum- 
modo aJj''Ll.nct. Et Suetonius de Caligula Ser- 
nioncm habens, altirmat/wrww abfuille, quin 
fpeclem Principatus in Return convcrterer. 
Diciturque AUroboduus (apud Velleium P.ncr- 
culuni) non dun taxa t Principttum, fed tX ipfam 
vim Rejfiam complexus animo. Et etiamfi apud 
nomiullos ilta vocabulaadhibeanruracfi client 
/«/w4i«,(Nam & Duces Lacedaemonii,quamvis 
Bfhons Subjecii, Ee^is nomine gaudebant., pla- 
ne uc Vandalt in *Afnca, & Gotbi in Hijpama, 
quorum Regcs exaudtorabantur quoties popu- 
lo dil'plicebant^ Return habere prae fe fertbant 3 
nimirum <?***»> ut mod 6 dixi^& plane x^^r^,;) 
lea tamen Ariftoteles diftinguendum exilYima- 
\k y inter Regnkm**!*** vereq; diftum, & purum 
putum r Principatum, (qui apud VavdaLs & GV 
thus & Lciconcs obtinebatj Regnique v.omen men- 
ticbttur^) uci hunc inter, & lllum^ fpecies aliquot 
interpofuerit. llli competit Principatus 5 qui 
fubcertis conditionibus in Dignitatem fuam ad- 
fcifcitur. Unde & caute diilinguendum eft: in- 
ter DwnifMtem, & Pcttjiatem • Pair cannon inter 3 
8$ Imperiuni ; ttljUielTe, &.in Ditione. Bene 
poteft elleYriWp-,- in cujus/iife e(\ populus aut 
\Patrocimo: Solus autem i?<?x erk 3 lub cujus 


254 Concio Jcaiemica 

pleno Imperio & Vitione. Quocirca Carolus Ille 
QuintuSy utut {ummusImperator,8t totius fere 
Belcti non minus quam Hifpania re vera Rex ! 
elTet, r Brabantin* tamen ProlPincU non niii Pr i»- j 
ceps & Fair onus ccnfendus erat. Quippe qui j 
padtum cum ea Iriic 3 ut fibi nulla obfequii, ; 
clientele ac obediential officia a populis defe- \ 
rantur, quibus Ipfe prseftare nolic incegra quse i 
folenni religione fpoiponderit. Sub cujufmo- \ 
di condicione Regem fuum Poloni eligunt, uc | 
quo die Rex ipfe fidem fuam non liberac , Po- 
pulus illico univerfus a fide fua liberetur. Illud 
autem eft Regnum latiniflime fie didhim, cui 
Triaillacompetunt^ quae Thucydides Ciritati 
quce vere fit Crvitds impertivit ; ucnimirum fit 

Aurhopo?, dvr'ochw, k, avtotiKk. \q eftj Ut LfQlbuS 3 & JU" 

duns, & Magiftratikus Juis utatur. - Unde & 
Sophoch dicebatur **"■**** **"«w* 3 Strabom vero /***• 
\ei* dvm&rie, Plutarcho deniq; *«tot«\Ac^«w«i. 

§>. ic. Ecquicquid ufpiam de Reiyio, (quod 
fub]cBum eft commune hu jufce Juris de quo agi- 
tur 3 ) ex Authoribus Antiqulflimis exfcnbi po- 
teft 3 eo pertinet & collimat., ut ipfius etiam 
Regis QqulfubjetfumQ(\.prGprium > ) Naturamex- 
plicec. Quippe cujus eft, {Plutarcho Judice^) 
» /*o»oy *y hfk*h *** *> t Kju»v *>x«>. "AKe«T0f audit a pud /E- 


ji&. Ckrum Oxonienfem. 


"f> ** 

fcbylum ; & (quod codcm plane facie) tor*** 
^TM^^i^^Tu^v, Dioni dicicur. Id ni tuerit, 
profetto Populus Rexl^cgum ubiqueRegnorum 
vocanduserk; quin & omne genus Regimina 
reapfc erunt PopuLrui. Nam Fopuli Libert 
qui vere fie Liber* & Regis propre fie didti, e- 
adem plane ell ratio, Libert js autem aWi* fine 
fummo Imferu non iolummodo non conjlat, fed 
ixconcipi non poteft. UtRex reverafic manci- 
pium, line Imperii Sur/imhatCj quibufcunque 
demiim Tkulis per concumelias & ludibria 
gaudere foleat. 

§* ii. Qui diligenter obfervarunt* quod Re- 
jibus Hebra:is Berber* f#pe infligerentur., fi eas 
Leges violaflent quce de Regis officio manebant 
ictipta:; (qui tamen Reges quin in plerifque 
Jummo jure imperaverint, dubicari quidem nefas 
magnus Grotius arbitrabatur, inquantum Popu- 
lus irte Regem fibi dari efflagitaverant : Qualem 
habebant vicing Gentes, qux, quum eflenc 
OrientaleSj additfe cdmodum " revvabantur-J fa- * 
tentur fimui quod fiu fponte , at que in fig- 
num PceuitentU cjufmodi verbera fufcipie- 
barc; nec iLiftore ccedebancur, fed ab eo quern 
vellenc 3 eoque modo quo vellei:t, & fie a Paniis 
coa£ti\ is immunes erant. Nec quicquam offi- 


Grot, de 

Fsck n lib.i. 


256 . i Concio Academic*, 

cit Majeftati vel Viftatoris abfoluti$mi> fi iis 
Legibus obtemperet^quarum Ipfe & Sai ttor, 
& Vindex eft 3 vel fi ea fupplicia tulei it 3 qua: 
fciens volenfque Ipfe fibi irrogaverat. Satis 
autem oftendk Samuel \ in Jure Regum defcri- 
bendoj adverfus Regnm Injurias nullamin Po- 
pulo Poteftatem reli&am e(Te. Quod rette 
Veceres collegerunt 3 ex eo quod David affatus 
Deum, (etiam poft alias atq; alias a feillatas^ 
non tantum TSathjheb*, & Urie* fed & omnibus 
Subditis Injurias.,) Soli Tibi peccari, dixille did- 
tur, Nempe ad Regum Jus fummum 
& Iliad fpettat, (fi vocabuli Rigore velimus 
ucij)f umrnam Subditis Ihjuriam inferre po(Te 3 
UQC iniqua tantum facere^ kdfacienda etiam pr#- 
cipere. Ita tamen ut nomen Juris non ad jfujli- 
tiam Puceptorum referri debeat, fed ad folam 
Prtcipentis Impunitatem. Nee ita Impunitas in- 
telligitur^ quafi Regibus fupplicium cmnino nul- 
lum j fed quafi nullum nifi a Deo legitime queat 
irrogari. Cum omnia lllis liccre dicimus^Nihil 
aliud intelligimus 3 quam omnia lllis impune ce- 
dere j fatifque ad Panam cenfendum efle a quod 
Deum inC.oelis Ultorem habent. 

-§. 12. Incommoda autem objicicntibusqu^e 

bine fequuntur aut fequi poflunt^ fi ad Injuria* 

j - .- impune 

Ad Clerum Oxonienjem, 


impune infcrcndas Jus return extcndar-r ; In 
promptu habeo refpondendum, Nullam tor- 
mam Politic atjqui Incommodis apud mortals 
| vdfinpi pofle ; Nullos hominum inTerris ab 
! omni parte beatos efle ; Ilium ftatum prseferen- 
1 dum, non qui malis omnino nullis, fed qui mi- 
inmis urgetur. Minus autem Incommodorum 
conftat efle fequuturum, ft omnia uni licere de- 
tur a quam fi ratio adtionum reddenda fit. Nam 
fi Reges etiam in feculo proTribunalibus hu- 
manis fiftendi eflent^ nunquam Domus Reg- 
natrices in tuto eflent permanfurse j Ipfa Regna 
Refque Publico mox deinde convellerentur, fi 
iis ipfisqui fubduntur Jusregnandi fubderetur 
cum ipfo Re^e. Nemo vero inficias iverit, Pub- 
licam Pacem & Quietem quovis pretio redi- 
mendam. At neque Quies fine Armisj neque 
Arma fine ftipendiis, neque ftipendia fine Tri- 
butis, nee Tribura fine Regis Imperio fummo, 
five *t/rox^T06i f haberi queunt. Et qui fummum 
Imperium habet, non poteft non patere mulco- 
rum Odiis. Unde fecuritas Im f erantis eft omni 
modo munienda ; Et fummus ubique Guber- 
nator perinde *#**• efle debet 3 atque ***** apud 
Grsecos, qui etiam in Pradiis flagrantiflimis, 
atque ab hoftibus infenfiflimis,ut fan&e femper 
haberetur in more erat. * k §.13. 


2 5 8 

Concio Academica 

§.13. Sed & prseterquam quod lncommoda 
neque folvunt Argumentum neque conficiunt, 
Jus regium non ex eo quod His aut Illis videtur 
optimum^ fed folum ex *jV*#W««fciteundeip- 
fum Jus oritur, eft metiendum. Voluntas au- 
tem Dei in verbo fuo manifeftatur ; unde Regis 
Jus fummum impune quidlibet faciendi irrefra- 
gabilibus Argumentis firmari poflit. E. G. 
1 Sam. 8 # 1 1 j &c. Ecclej. 8. 4. Rom. 1 3, 2^ 4, 5, 
6,T. & 1 Pet. 2. \%j 19, 20^ 2 1 . 

§.14. Nee quicquam in eo derogatur Divini 
Verbi Teftimoniis* quod Ethnicorum Cory- 
phaei in eandem ubique feutentiam eunt. Seneca 
Bruto errorem exprobrat, graviterqjin eum cen* 
furam agit y quod Regis Nomen extimuerit, 
ciim optimus ftatus Civitatis fub Rege fit.Ne- 
que enimomnino quseritur, An fit ferviendum, 
fed potius utri duorum, Regi fcilicet an Plebi fer- 
vire prseftet; uni foli 3 an UmVerfis. Omne 
Tyrannidis Exercitium jet Je eji malum, (inquit 
Cicero^) fed eatenus eflferendum, immo etiam 8c 
fraferendum, quatenus Bonum quod in eo qugfitum 
eji fine ifio malo non haberemus. Et vel lncom- 
moda cum Commodis funt ample&enda^ vel 
h#c cum illis mittenda funt.. Unde Cappadoces 
apud Stubonem y cum oblata a Romanis Liber- 

. tas 

Sen. de Be- 


jiJi Clerum Oxomenfem, 

2 59 

tascirctPopuIaris, obhtam valde noluerunt, fub Rege pracfcrcntcs. *n3$iv<nL$m'tUA $ »\n'^«e**» 5 »'e?'f T ^ rTo »^«?i- 
xu /* *iity 0vrut -Hntux^™- Ac fi nulla fine Rege genuina 
Libertas habcri poifet, quia ncc ulla fine Regie Salus ex- 
iftit Diuturna. Sicut auteni Potellas Re^ia fub fc rcli- 
quas comp!c<9itur, Patriam fcilicet, & Herriem, lea in 
Res fingulorum majus eft Dominium Regis ad Bonum 
commune promovendum, quam. Dominorum finjula- 
rium, ad Bonum proprium ; & umfquifjue ReipMc*, 
ad ufw publtco^ longe mSfU obligator quam Creditor i • (ut 
habec Regula Juris-Prudentium.) Cujus Regular ratio 
eft,(uti ex EtiieifAriftotelicM vidctur oiihi colligendum) 

Plinm ad Trajaww, Regu eji quicquid eft omnium. Et 
Pbilo ]ud*vu «fci ***&* cxplicatius aliquanto id ipfum 
alTcrit. *) m»» *fy& e ti ^ xP vff * { > % ^ <n * * M * hh^xi* *&&. ?& a^o/^w 

$.15. Et fi ita fc Res habcar, ut quicquid prctiofi 
apud Subditos cuftoditur, eorum qui regnant magis fit, 
quam Pojsidentium • Et tf Regno reffi fie ditto 3 * /^r^ 
imperitet nullis jam excepiionibm >non pre car 10 regnandi jure^ 
Si de privatis judicare ad Migiftratus pertincat inferio- 
rcs, deMagiftratibus illis ad Principem,de Principe vcro 
ad fol'jm D:um 1 Si qui verc Rex eft non dnntaxat ex 
legibw^ verum ctiam in Leges Imperium habeat •, ncc 
aliter conftet Regale Regimen, nifi fui plane fie Juris, 
ipfumquc" *m*l**** Ipfi maneat inWolatum* exinde 
(hum conficitur, (S: confequentia quidem incluchbh',) 
Quod Magiftratus In:criores, ut ut in unum cocurtcs, 
PopuIiqueUniverfigcrentesvicem, & a Romano etiam 
Pontifice quomodolibet animati, Rcgcm tamen non pof- 
funt fine crimine Capitali Armis aggredi, autperDvi 


Strab. lib. 2. 
mihi p. 540. 

*■ Tacit. I 8. 


Concio Jcjdcrnica 

faltem leges ei litem intendere, aut quocunque demum 
practextu quicquam III £ intentare. 

$. 16. Quod ex PramifTis Confe&arium, etiamfiex 
Praemiffis fit ufque adeo luculentum, ut vehementer fit 
ignarus qui illud nefcit^ & deplorati plan£ ingenii qui non 
agnofcit^ Quinimmo pluribus Teftimoniis e facra Pagina 
expromptis, pluribus etiam feculorum apud Hiftoricos 
exempHs, pluribus denique Sapiertum & San&orum 
Martyriis comprobetur, quam ut hodie inDubiumvo- 
cari debr at ; quia tamen hoc vitium praefentis fecult 
videatur, ut nihil fit izmfirmujn quod non con t vellitt$r 9 
nihil cam fanfium quod non facile violatur > nihil de- 
nique tarn cerium quod non vocatur in controverfiam • 
non folummodo non tnutilis, fed &apprimc neceiTaria 
videri poterif, tam corfocui Axiomatis in tanta Luce 

$. 17. Quod etiamfi cum bono Deo in animo habe- 
am effe&um dare ; imprsefentiarum tamen hoc facere, 
neque per veftram mihilicebit (Dlle£ti Fratres) Patien- 
tiam, nee per Tempus huic Penfo ex confuetudine pra?- 
ftttutum, nee per tremenda ilia myfteria quae adhuc re- 
ftant percipienda. Quorum idonex Perceptioni quo 
fru£iuofius velificemini, 

Gratia Domini Noftri jefu Chrifti, Dilc&io Patris, 
& Communicatio Spiritus San<5ti fit cum omnibus vobis 
in Secula feculorum. 




O F O U R 







Preached before the 


upon Candlemas Day^ \$6i. 

2 59 

LUKE 2. 22. 

And when the Dayes of her Purification according 
to the Law of Mofes, were accomplijhtd, they 
brought him to Jerufalem to prefent him to the 

§. i.X TVon the Feaft of the Nativity, our 
V Lord himfelf was a Prefent. Upon 
the Feaft of the Epiphanie, He was Preftnted. 
And now on the Feaft of Purification, He pur- 
pofely comes to Prefent Himjelf 

He was a Gut ft font at Chnfinw, from God 
to Men. At Twelftide as God, he is faid to have 
received Guifts of Men. And now at Candlcnuu, 
as Man, he is a Guift unto God for the Sins of 
Men. At the 16 verfe of this Chapter 3 the Ru- 
ral Votaries from the Fold did find him weeping 
in his Cratch. At the 21 verfe we find him bleed- 
ing in, His Cradle. But in the words of this 
Text, we find Y\\n\ fmiling (as we may guefb) 

K k 2 in 


The Purification of our Lady, 

in his Mothers Jrmes. She devoutly carrying 
Him, and her Devotion carrying Her, and the 
Law of Mofes carrying Both, at once that Shee 
may be Purified , and He frefented unto the 

§. i. I have defir'd fo much the rather, in 
the choife of this Text, to take advife with the 
Rubricki and the G of pel appointed for the Day, 
Becaufe we have hardly efcap'd an Age of fo 
much ignorance in the Canons, and DiJ obedience 
to the Commands of our Englijh Church, that 
unlefs the old cuftome be now reviv'd, the Peo- 
fie of England (like the Italian Priefi^) will be 
in danger of difputing in time to come, whether 
the Rubrick be Fijh or Flejh ; and be as apt to 
be in doubt, as the Man in Poggius, whether 
the Pentecoji were a Man or a Woman. Again I 
choofe fo much the rather, to do the work of 
each day on the day it felf, becaufe the Fejlivals 
of the Church being confider'd in conjunction, 
do comprehend the Fundamentals of Chriftian 
Faith. And fo a Pertinent difcourfe upon each 
of Them, will (when the Calendar is expir'd) be- 
come a Body of Divinity. 

§.3.1 (hall therefore make haft to the due 
Solemnity of the Day • and by prcmifmg its 


And Prefentation of our Lord, 


feveral Names, (hall give a guefs at fome part 
of its Nature too. 'Tis call'd the Feaft of 7V 
nf cation, from the Pure Virgins being c leans' d 
from her Mofaical Impurity. The word Impuri- 
ty being us'd by fuch a Scriptural Catachrejis, as 
only to fignifie the yoke, or the obligation ^which 
by the ordinance of Mofes was faften'd on her. 
'Tis call'd the Feaftof Prefentation, from our 
Lords condefcenfion to be prefented unto the 
Lord. It might have been called the Feafi of 
Ranjome, becaufe no fooner was he pejented 
and given to Godj but he was prefently bought 
^/r^ with a Piece of Sihtr. 'Twas commonly 
call'd Hyyapante throughout the Churches of 
the Eafi 3 from the Interview and meeting be- 
twixt our Saviour and good old Simeon, (v.28.) 
Candlemas it was call'd^ or the Fea(l of Lights, 
becauie of a Cuftome Hill retew.d in the Church 
of Rome, though worthily caft oft by the Church 
of England ; for that of old it was the Day 
wherein they c ulcerated Candles, and that in 
honour to the Idol w! ich was commonly call'd 
Fehrua. A Goddefs feign'd to be propitious to 
pregnant Women in their Child-births; and 
therefore allow'd to have the Priviledge of 
giving a Name to this ^Month, as well as the 



The Purification of our Lady, 

mode of Solemnizing this very Day. 

§. 4. From whence (by the way) 'twill not 
be ufelefs to obierve^ that the purifying of Wo- 
men after the Agonies of their Child-birth^ is a 
thing common to us of Chrijiendom, not only 
with the Jews, bat the Gentiles too ; and may 
be matter of contention to the Malice or Igno- 
rance of a StQi, which is either io ftupid as not 
to kpow, or elfe fo obfinate as not to acknowledge, 
or at leaft fo over feenifh as not to admit of a 
confederation, That the \tiy fame cuftome in fc- 
verai Places, may receive its Beginning from 
God and 'Belial 1 though not obferved in the 
fame, but in z contrary maimer; not with the 
fame, but with a contrary mind ; nor at all to 
the fame Jdjz to a contrary end. «rtii«ui&&> (lakh 
Gregory NaZjtanz>en) *** *?>&w*- Tfte Jew keeps 
Holy-Day 5 but according to the Letter, ufrfr u£ 
j The Gentile keeps Holy-Day 3 but according to 
1 the Flejh. «pt*'?o^ * ^ The Chriftian alfo keeps 
Holy -Day 3 but according to the tyzm, 

§. 5. Let us Rejoyce then on This Day,bz- 

caufe il & the Day which the Lord hath made. And 

I again let us rejoyce, even becaufe it is the Day 

! which hath made the Lotd. I mean hath made 

! him 3 of a Lord^to become a Servant ; hath made 


And Presentation of our Lord. 


him, of a God, to become a Votary • hath made 
him of a Giver become a Guift.Tht Lord him- 
felf,on this D^jjiavlng been brought untojo-tf- 
falem, to be prefented unto the Lord. 

§. 6. And as the Text does thus inltrutt us 
to the Solemnity of the Day ; to the double 
Solemnity of the Day does teach us how to 
divide the Text ; or rather the Text divides it 
ielf into thefe two Generals. 

The Purification of our Lady, and the Pre- 
sentation of our Lord. For each of which com- 
pellations, we have not only Cuftome^ but Reajon 
too. For zsCbnfi in the Greek, does import a 
Lord, fo Mary in the Hebrew is known to fignifie 
zLady. And it is obvious "to inferj That She 
may well be our Lady., who was the Mother 
of our Lord. 

In both thefe Generals put together, there 
are feven Particulars to be obferv'd. 

Firlt the ABions, which are exprefs'd ; **w* 
they brought, ™ P ^<mr they prefented. Next the 
Agents, which are imply'd; namely the Rela- 
tions and Friends of Chrift. They brought, and 
They prefented. Thirdly the Sub]dl, «r* w » •*** 
they brought Hzw.Fourthly the Place', «* u^w^ 
to Jerusalem. Fifthly the End ; <r*e*tf«" ^ *^-> 



The Purification of our L&dy y 

to prefent him unto the Lord. Sixtly the Time, 
g T * ir\«a»»«» « i»^f* ? when the dayes. were accomplished 
wherein the Mother was to be punfytd. Lalt of 
all the Obligation and Inducement unto the wholej 
and that is v^©- **!**«; the Law ofMofes. 

To go no farther than the two Generals, 
were too little for the Text ; And yet to infift , 
on each Particular would be as certainly too 
much for the Time allow 9 d. And therefore I fhall 
pitch on a Middle courfe j fo extending the Ge- 
nerals, and fo contrasting the Particulars, as 
to wind them up together into thefe four 

The Purification of the Parent, at once a 
Maid and a Mother too. 

The prefentation of her Son, at once pre- 
fcnted unto the Lord, and the Lord prefented. 

Next the Circumftances or Adjuncts of 
Time and Place , wherewith thefe Actions 
were to be cloach'd. 

Lai tly the Rule of the Actions and Adjuncts- 
too,qnto which they both are to be conform'd. 

§. 1. I muft premife, touching the firft, the 
Purification of the Virgin, (the firft in Order , 
though not in Diiniiy 9 and perhaps to be pre- 
fer d for giving the Title unto the Day s ) That a 


And Presentation of our Lord. 


legal Cleanfing or Purification muft needs imply 
and prefuppofe a legal Impurity and Pollution j 
for which the Mother being delivcr'd., and the 
Babe newly Born., did ftand condemn'd by the 
Law to a kind of Excommunication, to wit an 
abfolute Exclulion, during the time of their 
uncieannefs, as well from the Touch of a pri- 
vate Perfon> as from an Intereft and fhare in the 
Publick Meetings. Firft from the Touch of a 
private Perfon, The Mother., like her Babe, if 
She brought forth a Son, was no longer exclu- 
ded then until the eighth Day j And no longer, 
if a Daughter, than till the fourteenth. But from 
the publick and folemn Meetings the prohibi- 
tion was more jevere • for if (he brought forth 
a Son, (he was excluded for 40 dayes ; if a 
Daughter, for feventy four. Again the Infant, 
if put to Nurfe, remain'd unclean but for a 
Month} but continuing with the ^Mother y the 
legal uncleannels continued alio. 

^. 2. Now this imputative uncleanncfie may 
feem to be an Adambration ol that*C 
Vmojity, with which our Nature was corrupted 
by the Sin of thefirft Jdam> and was by cod- 
fequenceto bt purified by the Innocence ofjche 
fecond. For as the legal uncleanefle was not fo 

L 1 null'd 

Levic. c.i 2. 
andc. 15. 

£, rxf fan 
»*.$•' Ml V»»- 

Ri. Philo. 


\c,re«9y £«av» 
TOTTat ?livt 

cm. Ariftotcli 

vcro dicitur 

The Purification of our Lady, 

nuli'd upon the 8 Day, as to ex^r the perfons 
clcans'd from being purified on the40 ; (.with- 
out which htet, purification they were not to 
enter into the Sanednm, and fure much lefle into 
the Temfki) we may fay in like manner of ori- 
ginal Sin, It hath taken fodeep a Root in the 
pofterity of Adam, that however it were re- 
mitted both in the Jewijh Circumcifion , and 
Chrijlian Baptifme, yet its ReliquesandDreggs 
doe fo (lick in Both , as to exclude us from tne 
Communion 8cfellow-memberJhip with the Saints, 
(fuppofmg we live to a riper Age, ) until! we 
are purified by Repentance in the TUoodol the 
Lamb, wherofthe legal purification was but an 
Embleme. And this may prompt us to give a 
Reafon, why at the time of Purification there 
was to be offer'd unto the Lord, either a Lamb 
and a Pigeon, (that is, if the Parents were rich 
enough,) or elfe (in cafe they were not,,) a pair 
of Turtles or Pigeons without a Lamb. The 
one for an Holocaujl, the other for a Sin* 
offering. The firft to fignif y their gratitude, the 
fecond their Repentance. The one was to acknow- 
ledge the fpecial ^Blefixng of the Delivery ; and 
the other was to expiate the S ullage of it. 
§.3. Lord ! how filthy and impure is the life 


And Prefentation of our Lord. 


of man, the purefl part of whofe Life, which is 
hisTlirtb, can make his Mother ita d hi need 
of a Purification i That we are fprung out of the 
Duji, (View's the unworthinefs of our Nature ; 
but that we derive it from our Parents, doth 
fpeak its guilt too. -Tis true the Soul of man 
is a pretious Treafure; But fee taffei* (faith 
St. Paul) in an earthenVeifel ; which is fuffici- 
ently ignoble, in regard of the wwtftr of which 
'twas made ; but in regard of the Mould where- 
in 'twas cafi, (or of the Conduit through which 
denVd,) it is not only ignoble^ but molt unclean 
too. If men will glory in their Extraction, let 
them firlt make it appear that they are born 
from above j let them prove they are regenerate, 
and bom ayiin ; net of blood, nor of the will of the 
flcJJ?, nor of the will of- man, but of Cod, U*-M && 
*k (as St.Pdw/fp^.ksoutofthe Poet,) that in- 
deed they are enc offsffingj and Sons of God. 
For stoc «v-f ytuitoyi* t£;t^, This (faith * Chryfo 
flome*) is the noblett kind of Genealcgie. And 
fo the Tiereans were Ww* not only nobler, but 
better born, th&n the nobltfl Jewes bfThcffalonita, 
Jtt. 17^ ii. Gregory Nazjanzsn * forbids us to 
make a Boalt of our Progenitors, dnlefs we r ! 
it was for nothing, that' the Firm here was /•«- 
L 1 2 rifled. 

2 Cor. 4. 7. 

Joh. I. 13, 

* rlxftfc in 
I 6*8fJ 

I 23. 

Gr*f. 2 3. 


The Turif cation of our Lady, 

Nihil atiud 
eft homo quant 
dum, faccw 
ftcrcorum^ ci~ 
bui vermium. 
poft bominem 
vermis, poft 
fie in non bo- 
minem vert'.* 
tur omnu ho- 
mo. Bernard* 
de Anima. 
c.3. p. IO$I. 

Quid fuperbk 
homo, atten- 
dee quodfu- 
ifti vile fe* 
men, fanguti 
coagulatut in 
utero ? mde 
fuperbit, cu'jm 
conceptio Cul- 
pa, N>ifci poe- 
najabor vita, 
necejfe mori * 
Id. ibid. 

r ified, and Chr'ifi prefented ; or that our Mothers 
once were Churched, and we Baptized. No v it 
rather becomes us (with holy job) that we fay 
to Corruption, Thou art our Father ; and to the 
Worm, thou art our ^Mother. Or that we go be- 
yond Job, in faying to Iniquity , Thou art our 
j Brother; and to Uncleannefs, Thou art our Sifter. 
J For let our otter Relations be what they will., 
I we cannot pofiibly deny that Sin and We were 
I born Twins, if we take David to be Orthodox 
in what he faith of omjhape, and Conception too • 
that the one was in Sin, and the other in Ini- 

§. 4. Lord ! how ftrange a thing it is, that 
any man fhould grow proud ? And yet how 
hard a thing it is, to meet with a man who is 
truly humble $ Our underjlandings indeed are 
dark,,, our wills dif obedient, our hearts deceitful, 
our pajfons eminently perverfe 5 But, which 
makes us moji miferable, we are fo fenfelefs of 
our being fo., That our fpecial Impellents to 
Humiliation are common Incentives unto our 
Pride. We are apt to glory in our Infirmities, (if 
I may ufe St. Tauls words, not only without, 
butagainji his meaning,) and to take honour unto 
our felves from the jufteft matter of mortifica- 

And PrefcntAtton of our Lord. 


tion. Tis rot the kjiowledge of what we were, 
nor the remembrance of what we jhall be j "Tis 
not the bafenejs of a Conception, nor che unloVe- 
lincfs of a G?mt^ ; 'Tis not the gajilimjs of 
D^ffc, nor yet the drcadfulnefs of Judgment, 
that can fubdue our exalted Thoughts to an 
humble Jew/ e of oar unworthinefs. But apt we 
are to be tranfportedj with a complacency in our 
felves, and a contempt ot offem, although we 
cannot but be convme'd, (atleaftin our /W*ta 
InterValla, or godly Fits,} That we are wretched, 
and fwr, and £/*w^, and ?w^. 

§. 5. Clemens l\omanus (I remember) in his 
Epiltle to the Corinthians, could think of no 
fitter [pell, wherewith to lay, or exorcise, the 
Devil of Arrogance, or Ambition, than this fo 
feafonable a Topick from whence I argue. Are 
we indanger'd by a «W from the //^rfo and Va- 
nity of our minds, which only raijetb us (as it 
did Lucifer, and the other morning Stars,} to an 
hio her rail? a>*\oyi^^«3-**<A\»o« j*™*^ Awi^nirB-*/^. iL^/ 
us refleft (faith the Father} upon the Jiujf which 
we were made of '• and * fee the contumelies before 
us 3 through which we pafled into the world. I 
am truly ib far of that Father's mind, that had 
we but patience enough to meditate on our original, 


■S-of/f iic TO! 
MifMt, Clem, 
Rom. in Fp. 
adC:r, />. j Oi 


The Purification of our Lady, 

Si diligenter 
confidere squid 
per os $r na- 
ves, caterofq'y 
Corporis mea- 
tus egredtatur 
vHihs Sier- 
quant iid;fti~. 
axtende s hom9 y 
ante ortum , 
quid abartu fid 
occafum, quid 
ens pojihanc 
ubi fupra 

and our End ; from what we came, and whether 
'tis chat we are tending ; would we contem- 
plate on our Features in that impartial Mirroir 
of a fkfieton ; and inftead of a fawning Glafs, 
fee our felves drawn unto the life in an hollow 
Of anion ; I am inclinable to infer we fhould be 
hioher in Gods eyes, (which regarded not the 
high, but the low ejlateofhis Hand-maid ,) after 
the rate of our being viler, and more contemp- 
tible in our own. And even by minding higher 
Thirds than now we doe, we fhould leflebe 
hiohminded than now we are. Then let us not 
ftand at too great a diflance fropi the mofl de- 
fmcable Perfon for whom Chrift dyed- (no 
not fo much as from the man, who bids us 
ftand farther off, for he is holyer than we0 fmce 
we are equally defcended from the very fame 
Eve-, and fo,by Herefrom the very fame Mam; 
and (o, by Him, from the very fame Earth. 
Suppofe a Potter of the fame clay (hall make 
*m(hpott,*vd2LBafin 9 intending That for the 
Kitchen, and Tfeeipecially for the Clofet; (hall 
the Bafin fay to the wajhpott,! am better than Thou} 
There may indeed be a great, but there cannot 
be any intmjuk&fefetee-, as wholly depending 
J upon the Will, and (by That) upon the ujage 


Jtid Presentation of our Lord, 


of Him chat owns them. In this they certainly 
agree, that they confift not of a dijjemn, but 1 \ 
tt\t fjme kind of Dirt; and being iro^a both in j 
pieces, are equally toft unto the Dunghil. That 1 
all were 1 qual'm the mmbjb contended by Pfcz/0, ' 
* the Learned Jew. That allvtttt equal in the : 
LaVerof their Regeneration, Gregorie NaZAanz>cn 
does argue with exprobration,as * BeatiuRbenanus 
does well cbkrve. And fo 'twas rationally or- 
dain'd by the Law of CMofes, That both the . 
poorefi and the ruhejl, the meanefl and the rr;oH 
honorable, the Virgin mother herfelfe and her purer . 
Babe, (however different they might be in all ' 
the Circumftances ofLzffJfhouldbe equally 
rated, as well at their Births, as at their 'Buna Is. 
And though the Emperour Leo, Sirnam'd If au- 
ras, had rather the Power than the Juthority 
to put an excise upon women's child Births, 
making e\ery man pay for his beirg Bum • Yet 
'twas righteouiiy provided under the legal Di- 
penfation 3 (becaufe by commiffon from God Him- 
J elf J that all the mafeulme children which were 
withall the Firjl bom , fhould pay the fame 
kind of Cujlom attheir entrance into the world, 
and difcharge the lame OtH at their Exit too. 
Perhaps to teach us This Leflon.,amongfl: foine 


\an; it he* )£ 

raLTOtC K, T£?C 

vur. Fhiio. 
* riniebantur 
olim eodem 
lavacro pueri, 
fenes y dtvites, 
psaperes,viri t 
& muliercs '■, 
unde Greg. 
Nazian. ob- 
)urgat ofulen- 
bat cum rem- 
ibu4 fimul 
tirgi. B.Rhe- 
tullian. dc 
Coron. Mill. 
cap. 5. 

272 The Purification of our Lady, 

others, that the difference of Degrees in the Sons 
of men, although indeed 'tis of divine, yet it is 
not of natural , but of pojithe Institution, For 
though God puts them afunder as far as the 
Zenith is from the Nadir, fixing a King upon the 
Throne, and catting a Rebel into the Dungeon, 
(which is enough to ftop the Mouths of all our 
levelling Fanaticks, whether the Adamites a- 
broad, or the Anabaptifis at home J yet all men 
by Nature are no lefs than twice levelTd j before 
they come into their Cradle, and when they go in- 
to their Grave. 

§. 6. But though this is the Leflbn which we 
are taught by that Law, by which the mother 
after her child-Birth was to be purifid in the 
Temple*, Yet it may eafily be demanded, how 
the Law of purification could reach the Virgin. 
For was fhee not cbafter than the Turtles fhee 
cameto*0#ir£ was fhee not her J elf e a living 
Temple-, and very much purer than the Temple 
to which fhee went for a Purification? Can there 
be any cleaner Flame, than what dream's forth 
from a Plrgiji Taper? would we not wonder at 
■fucha Chynafi, as.ihould ufe his Alembick 
to cleanfe Elixirs? And probably laugh at that 
Goldfmithj whofhould refine his metals beyond 


The Purification of our Lady. 273 

their guinteffence? To purifie a Virgin, may 
feerru Soloecilme as great,as for a man to wafh 
Water. And to punfie fuch a Virgin, as had 
been happily impra^gu'dby the Spirit of purity, 
is juft like wajlring the cleareft watt r, as it newly 
glide's forth from the cryjlal Spring not fo much 
as deflowrd by the embraces of the River, much 
leffe by being mixt with thtBracktJh Ocean. Its 
true indeed fhee was a Mother, but by fo much 
the more a e^z^ too. Shee was deliver'd of a 
Son, but oifuch a Son, as was rta wifdorn of the 
Father. Shee lay-in of an Infant, but fuch an 
Infant* as was The Word. Shee encompaffed a 
man, but /«cfc a man, as was Emanuel. Shee 
brought forth a child, but fuch a ftrange child, 
as had the GoVement on his fiiouldtrs, A child 
whofe name was called wonderful , Counftllourythe 
mighty Gody the Everlafiwg Father , the Prince of 
Peace y If a. 9. 16. And being deliver'd of fuch 
an Infant,/«cfe a child, fuch a manchild as This; 
How could That which made her pure, make 
her need a Purification? Or (to give this obje- 
ction icsucmofl ftrength) Admit that Marie 
in her P erf on might (\and in need of being vuri- 
fiedy (though not in regard to theBak fhee vare y 
Yet at leaft to the Parents of which fhe was 

M m born j) 


The Purification of our Lady. 

* Homil. 14, 
and 18. 

born ;) muft therefore the Author of her Pu- 
rine fubmit himfelfc to have a Jhare in her 
Purification ? muft Chrift himfelf become the 
SubjeB , as well as the Maker of that Law? 
For fo the greateft number of Copyes agree 
to have him ; reading */*«i« *•*«*»** ( not &*& 
but) *?» the dayes (not of her, but) of their 
Purification. So reads the oldeft and beft of 
Manufcripts, which 'tis our happinefs to pof- 
fefs in our Englifh Mchhes. So reads * Origen 
out of choice, whofe matchlefs pains in compa- 
ring Manufcripts might make him the abler to 
choofe aright. So reads Erafmus, and Zegerus, 
Laurentm, and De Dieu. And by the ftream of 
fuch ftrong Authority, the Judgment of Bez>a 
is carried down ; And fo is the Arabic^ Trarijla- 
tion, which feems to follow the Vulvar Latin, as 
well in This, as in other Things. Nay fo reads 
the Syriack., which is in order of time before 
the Arabic^ from which our Englifh Tranflators 
do feem to have render'd it in the fingular. Now 
that Mary fhould be Purified^ there is a rea- 
fon more obvious. Becaufe though her J elf 'was 
a JHother-Maid, in fo much that a Child-Birth 
which defiled otherWomzn, may well be faid to 
have cleanfed Her,QSc fo her real Purification was 


The Purification of our Lady. 


coetaneous with her Adhcry ;)yet we know (he 
was the Daughter of a Conjugal Bed, and fo the 
fubjeft of an Original ^though not an Attual Vi- 
tiofity. Alb? d me Greek, Fathers are wont to 
call her [euri*®*] the Mother of God, yet did they 
not make her, by That, a Goddefs ; (as fome in 
the world ace bold to do, by the Rapine and Sa 
mkinci cJieir Demotion, vyhilft they fupplicate 
GW Jfof vftw for the Aferz/j of his Mother, or 
pray unto thcAtofctr to lay her commands upon 
her SW, ) The (juilc of Adam did ^/^;v to her 
righteous Soul . although it could not wix with 
it j And fo (be wanted at ball: a /*£*/, if not a 
/tiff*/ Purification. Bu t how fo derogating a 'Rite 
fhould be competent to her Son, who was not 
meerly a Son of ^ dam ; may feem at lead to be 
a Quere which fhould not pafs unrefolv'd. 

§. 7. But This was don (faith Aquinas) for 
our Inftruftionj That we may carry our felves 
with meeknefifie, as we have Cbrijlfior an Example. 
paying Obedience from without us to publicly 
Sanations, where none from within us is drift 1 y 
due. Every Cbriftun (like Cfcr/Jl Himfelf ) is 
to be aUively Obedient in many things \ though 
not as neceftary , yet as convenient $ though net 
for confidence, yet for the benefit o{ conformity 5 

M m 2 though 


The ^Purification of our Lady. 

though not for private, yet for pub lick fatis- 
fadtion ; though not to aVoyd Sin in Himfelf, 
yet not fo much as to cccafion it in other men. 
But however this Reafon may parte for good, 
methinks 'twere eafy to give a better. To wit 
that our Saviour being laden with the Iniquity 
of us all^Qto ufe the words of the Prophet Ejay) 
was in all our behalf w to ftand in need of a 
purification. ^Bein^ made Sin for us, (as St. Paul 
fpeaks to the Corinthians, 2 Cor. 5,2.) and at laft 
numbred with the Tranfgreffors > and fo made 
fubjeft to the Levitical, as well as the Moral 
Law ofMofes, (born as he was> of a jW/?? 
parent^ a branch //? r«»(r forth from the Root 
of jfeffe,*) He was jr;ji to fulfil, and rta» to * £ro- 
gdte the law of Rites ; or rather to abrogate, 
whilil htfulfifd It. And this may help us to 
give a Reafon^ (befides the T overt y of his Pa - 
rents 3 ) why they offered not zLamb, but a pair 
ofDoVes. For what needed the Type y where 
the Antitype was prefent Z What place could 
there be for a Lamb out of the Fold, when be- 
hold the Lamb of GW that came down from 
HeuVen ? The Lamb to ^x^rte for our Souls^ as 
well as the Shepherd to dirett them. 

§. 8. The Thought of which ftiould ferve 


The Purification of our Lady. 277 

to fill us, not with Gratitude only and Love, but 
even, with wonder and admiration . That the 
Lawgiver himfelf would be obedient unto the 
Lm\ thereby to free us from the Law as the 
jlrrngth of Sin 5 and io to frr$ u<from Sin 3 as the 
fh*g of Death ; and fo to free us from Death, as 
'tis the Ffff(fr)> of Hell. That (he Holy of Ho- 
lies^ and King of Kings, would meekly take up- 
on him the Form as well of zfnncr as of a Jer- 
Dant ; and become legally unclean, whereby to 
take away from us our treat uncleannefs • for 
according to the He braij me by which the Hct- 
lenijiicks are wont to ipeak, nothing worfe can 
be meant by the Lgal uncleannejs of a Jew, than 
that external obligation to the performance of a 
Duty, which by an arbitrary Law is incumbent 
on him. And to This our blefled Saviour with- 
out the leall (lain of guilt did fubmit himfelf, 
not at all for himfelf but for Us alone. For Us 
it was that he defcended from out the TSofom of 
the Father; for Us he poured out himfelf, fo far 
forth as to be emptied oi a\\ hisGAry_ that we 
might drink of his Fulnefs , Grace fr Grace. 
For Uritwas that he was cloyjtef Am Marie's 
Womb • for Us that he was folded m Marie's 
Armes j for Us that he was put upon feveral 



fohitp /vc 

i am xddu- 

cendi verbum 
ponimHt in eo 
qui f dibits 
eat : id quad 
de ChriHo in 
eh At ate diet 
non poterat. 
Caftalio in 

The Prefentation of our Lord. 


Exod. 12. 

Verfe 29. 

* Chap. 13. 
Verf. !$. 

Exod. 1. 22. 

Num.8. 18. 

Journies, whilft; yet he could not either * go y or 
with eafe be carryed ; To wit from Nazareth 
to Bethleem, and from Tietbleem to Jerusalem, 
and that upon more accounts than one, rot only 
to be purified, but prefented unto the Lord. 

This (as I faid in the Beginning) was the fe- 
cund dttion of the Day, and fo defer ves the fecond 
Place in the confideration of the Text. 

§ 4 1. To give you the Hiftory of the Adion 
from that which gave it its Original \ I muft 
goe back to take my Fife from as farr as 
Exodus. Where after Sundry difmal miracles 
for the freeing of Ifrael out of s£gypt,t\\z laft 
and greateft was (hewn at midnight. When the 
(Word of the Lord did cut off all thefirfi-bom 
among the Children of the Egyptians, from the 
firfi-bcrn of Pharoah that fate on his throne, to the 
firfi-bom of the Captive that lay in the dune eon. But 
the firfi-bom of Ilrael being miraculoufly/?n?- 
jerVd, were immediately claimed by their 
preferoer. who befides the common Interefl which 
he had in them as his Creatures, did fa her devote 
them untoHirnfelf by a peculiar right of Re- 
demption too. And though by way oiCommu- 


Tie Prefentation of our Lord. 


tation He cook the LeVites unto Himfelf., (in 
flead of all the firjl born of the Children oflfrael,) 
Yet were not the Levites fo full a Panfome 3 
buc that they were farther to be ranfomd by 
the fumm of five Shekels. 

§. 2. Now put all this together,, and it will 
prove an Adumbration of the holy Child Jefus ; 
who., though the Lord, and the Redeemer, was 
yet prefented unto the Lord, and Redeemed this 
Day with a piece of Silver. For He was fure 
the Fiji- born, who is expreffed fo in Scripture by 
way of Eminence, and whom the Firji-born of 
Ijrael were but intended to. repref em. He pre- 
fented Himfelf as our Elder Brother, (and fo 
again the firji-born,) to redeem us from the 
Fury of the Vefiroying .Angel. He, as the Firji- 
born , or * Heir of all things, was prefented 
this day to receive his right of Primogeniture, 
by claiming the Heathen for his Inheritance, and 
the uttermofi part of the earth for his poffejjion. 
He again was the firji-born , who prefented 
Himjelf unto as many as would receive him., 
that he might live them power to be the Sons of 
God. To fum up all in a word, He is call'd 
the Fuji-Horn of every Creature (Col. 1. 15.) 
who was begotten of the Father before all 


Num.18. \6. 

* Pftl. 2. 8. 

Job. 1. 1 


The Prefentation of our Lord. 

Time; And the fir f -bom of Kis Mother, brought 
forth into the world in the fulnefs of Time, He 
was again the firft-born by vertue of his office, 
as Mediator. Tne firji that was bom of a pure 
Virgin; the firjl that ever was born without the 
leatl (lain of Sin; the firfi and laft that was 
born both God and 3ian. Many wayes the 
fir(l-born, he was brought on this day to be 
prefented unto the Lord, not as a Servant only, 
or Sacrifice, but as a King, and a Priejl too, 
on whom his Brethren depended for Life and 
Fortune^ foto claim his own Right, and foto 
communicate it to Us, that whether Paul, or 
Apollo, whether Cephas, or the World, whether 
life or Death, whether things yrefent or things to 
come; All might be ours, as we are Chrijl's, as 
Chriji is God's. 

^.3. From the whole Hlftory of the Action, 
(fo farr at leaft as our Lord was concerned 
ink,) it will be eafy enough to gather Thefe 
ufefull Confiderations. 

^.-4, Firft that the Dayes being accom- 
plice , when both the Mother and her Babe 
might have the freedom to goe abroad • The 
firlt Journythey took, was not to Na&arctb, 


The Prefentation of our Lord. 


Ami I car. 

but Jerusalem. She brought Him to God's 
Houfe before her own. Implying this Caveat 
to Chriftian Parents, that they fuffer not the 
Devil to take thcfirfl Hanfel of their Children ; 
but acquaint them with God in their very Non- 
age ; and fo prefent them unto Him by a Reli- 
gious Education. That they devote them to his 1 Sam. 
Service, even as early as Hannah devoted Sa- 
muel. That their enmity to Sin be as foon be- 
ffokfh as the Child Hambal at the Altar was 
befpokgn by his Father to hate the Romans. 
That they iuffer them not to tiff in the Language 
of Egypt, but (as Children put toNurfe in the 
Land of Gojkeri) make them Suck in good man- 
ners as foon as jMill^ That they permit them 
not to enter within the Breath of the Frophane, 
from whofe unfavory communication (like the 
New- landed Spaniard,*) they can many times 
Swear, when they cannot fpeak^ That they put 
fo fit a difference becwixt themfehes and Brute- 
Beajls, as to become unto their children, not 
only carnal, but fpiritual Parents j and iobeaet 
them to God by a fecond Birth, as not to afford 
them any reafon to Curfe thelvfirjl. This is the 
life we are to make of our firft Confederation, 
the Mother's feafoning of her Babe, not at Nu- 
Z*areth, but Jerufalem. N n §.5* 


The Vrefentxtionof our U\d. 

Gen. 49. 9. 

§. 5. Secondly let us confider/That as of ail 
thtje&ijh offspring, not ^eternal s^bai the 
Males were to beonerd unto the Lord 5 ( as it 
were intimating unto us* that They aim may 
expert to be admitted into God's Preience, 
who Captivate the Lulls of the effeminate Fltjh, 
by the mafculine power of a controulmg jpint )\ 
fo of all the Males too, none but the be&, or the 
firft-bom were fet a part for God's Portion. For 
when I fay the fir&born, I mean the Mi^ht of 
the Parents, and the beginning of their Brength, 
the excellency of Dignity, and the excellency of 
Power, as Jacob laid of his Eldeft Son Reuben, 
They were not then like the Parents of our lasi 
and worfl Times* who when their children are 
Blind, or Crooked, or (in a word) nothing worth, 
do fly for refuge to the Temple, and make them 
Deodates. God is little beholding to fuch a 
Parent, who when his Son is too dull for either 
the Shop, or the Exchange, does drright prefent 
him unto the Lord, by devoting him to ferve in 
his dreadful Houfe, and (as a Minifter) to wait 
at his holy Table • Does give him over to the 
Pulpit, becaufe too old for the Grammar School ] 
And if he cannot Write or Bead, does therefore 
teach him to Pray txtempcr?. As if to the office 


The Prefentation of our Lord, 


of a Worker an whj vtrdeib not to be ajhamd, there 
were nothing required but lungs and Impudenr-j. 
From the beginning (I am fure) it was not fo. 
For Kin^s and Princes in time of JW were 
thought mcA propel to be the Priefis.. And 
when the Pritjihocd was Entail d on the 3 
Lnpzjt was by way of Prerogative, and in 
of a f pedal Service. The TfcJJ by Ptdegree, by 
5Vx, by Primogeniture, They that were every 
way the ^3 |},and the Clmfefi Perlbns., wrre fin 
aparc in the beginning for the peculiar Service 
of the rnoft High. 

^. 6. From whence 'tis obvious to infer, 
That as of the fruit of a man's Body, fo by con- 
fequence of the Fruit of his Labour too, of the 
fruit of his Subjiance, and of the fruit of his 
vSt/a/j of every thing that he calls Hi^ He is not 
to offer up to G&fa but the befi, and clmfefi. 
We mu't wot jxrifice to Plea jure wich the 
(Irenoth and Beauty of our Agfc^ and think that 
Gvd will be Content with zncyfonx Carlyfs j 
(lik Fi>Mfr> in the^p/j^, who IWty 

to confer. ire v.nco fu\.iur y YLalfoi the /*7/ Ehstj 
he went to /u^, and piefendyjW^ . ^B.r.^ ^ 
i^wti, inade no doubt but he fhouldbr*\.ly 
perform his ff^j by giving the jfefctfr: unto I is 

" N n 2 GfliJ 


The Prefentation of our Lord. 

God, and taking the Kernels unto Himfelfy) 
This were at beji to forfake the world, becaufe 
the world for fakes Us ; And only to \eep our 
Baptifmal Vow, becaufe we know not any longer 
which way to break it. Will God accept of 
our Prefenting our felves unco him, not ( as 
Cbrifi on this Day, when newly come into the 
worlds But (as the Clinicks of old,) at outgoing 
out i Will he accept of our coming, when we 
come to him but in a Fright } not otcbojfe, but 
necefjity t not at all as to our beji> but rather as 
to our lafl, and our only Refuge ? Will he re- 
ceboe us when we fhall choofe him as the «*«'x'*°> 
***«'*, not as the greatejl Good Thing, but the 
leffer Evil ? not as better and more defirable than 
the Injoyments of the Earth, but as pre f enable 
at leaft to the Pains of Bell 6 It cannot poflibly 
be our vertue^ to btforfaken of our Sins, or 
1 rather bereaved of our jirength whereby to be 
vigor oujly Sinful I, and without which we can 
no longer befiurdy Sinners. So again, (in pro- 
portion to this Difcourfe,)Tis not enough that 
we prefent him with the Labour of our Lipps, 
and that a little towards Night, to make our Time 
the more fupportable; (which is to make our bet- 
ter Actions a meer Divertifemefit to our 


The Trefentation of our Lord. 28 5 

worfe ;) But we muft Sacrifice to our God, 
the very beji of our Day, which is our Morning; 
the very bejl of our Years, which is our Touth • 
the very beji of our Body, which is our Heart 5 
the very beji of our Bein^, which is our Soul. 
Our 2Wj muft be the Temple, our HwJ the 
Altar, our Sincerity the /V/V/J 3 our Devotion the 
Fw 3 our blefled Saviour muft be the Gw/, ard 
our S<W the Sacrifice. 

^.7. But then withal (like afacrifice) it 
mull be pure, and unpolluted j pure, as the K** 
(rm 3 vvho was this Day Purified ; And unpolluted, 
as the B^e, who was presented this day in the 
holy Place. And yet becauie we cannot (other- 
wayes) be purified as the Virgin, much leis per- 
fect as the Babe, (who yet hath commanded us to 
be perfett, even as our Father in Heaven is perftfit, 
"Mat. 5. ult. and to purxfie our jehes, as Himfelf 
is pure, \ Joh. 3. 3.) Becaufe, I fay 3 we carrot 
otherwife Be pure and perfect, Let us do like 
the Virgin, (as well this day, as from this day 
forwards,} Take the Babe into our Hearts, as 
fhe wow did ii to her Amies 5 And fo together 
with our Saviour, prefent cur fehes unto the 
Lord. For as the Man that was condemn d by 
the 'Roman Senate, procured Love as well as Par? 



The Prefentation of our Lord. 

3. II. 

don, by reprefencing the Scars in his naked Bo- 
fome, which were the Monuments of his Suf- 
ferings for the honour and Service of his Coun- 
try ; fo to obtein at once our Pardon and Accep- 
tance alfo at Gods Tribunal 5 not only Pardon of 
our 5Vwj, but Acceptance of our Persons jWe mud 
recount the many J ujferings of our Elder Brother 
in our behalf; pleadi: g the 6V*r.r and the B/W- 
yj?e^ fuftein'd by the Captain of our Salvation. To 
iucii dkje&loiif as may be made by znlnju/d 
Jujlice, we mud preient an injur d Jejus as our 
Qi\y Jfnfver and Afologte. To every Arrow 
levell'd at us by God s Difvleafure, we have but 
Chrijl and Him Crucified for our Shield or Helmet 
to intercept it fl Though with our Prayers and 
J our 7e<zr.r (our only warrantable Weapons*) we 
I humbly venture to contend with the £W of 
{ HoJis, hoping the Punvency of our forruw will* 
j make him yield ; (yield I mean to his own 7\V- 
fentment,) yet may we not hope to prevaile up- 
on him 3 unlefs we ftand & -kW Chrijl, and (as 
: theVirgin this Day,) hold him up as our Buckler, 
] our only Armour of defence, againfl: Himfelf 
(if need, be) as our Injur d judge coo. For fchic 
j I may fhew by an experiment how as a Euckjer 
he mull; be wetlded,) be our mij deeds never fo 
! numerous, I 

7be Prefentation of our Lord. 287 

numerous, they are no more than his ^Merits. 
Though he will come to be our J*dg*} He is 
fir(i our Jdwcate, who, before he can cenjure, 
will plead our Caufe. Are our Sins of deep did 
hisTBAW was Crtmfon, in which o^u fins being 
wafljed, will be as wool. Are thcyfvtll d into a 
Dilute t That fir earn can drown them. Are 
they damning and mortiferous ? Thofe wounds 
can bury them. He was a Fountain, for our 
fakes dry ; a Fountain of roifo^ for our fakes 
thirjty ; a Fountain of dying water, for our lakes 
dead. And fhall we fuff;r by the Siiis > /»r which 
he fuffer'd ? no bleffed Lord , Though thou 
canll not but perceive them as they lie open in 
our Souls y yet being frtd in his Grave thou wilt 
not fee them ; or though thou canft not but fee 
them with the Eye of chine Ommfcience, yet 
wich that of thy Jufice we hope thou wilt not ; 
or though thou canft not but in Jufice deteft 
Oar fins, yec in Mercy be thou pleas'd to forgive 

^. 8. Thus the Feafl of Prefentation is to be 
c ft lebr J ted by us throng out the year. The holy 
child jefus mult iliVi be brought into the Temple , 
And All he fuffer'd in our behalf be ftill prc- 
fented unto the Lord. We muft prefent him unto 


288 Tbe Prefentation of our Lord. 

God, that is to fay, umobimfelf, even as often 
as we go into the Houfe ofGcd • comprecating 
nothing, but for bis fake ; deprecating nothing, 
but for bis Merits ; prefenting nothing to be ac- 
cepted , but in his Name and Mediation. No 
nor fo much as in bis Name may we adventure 
to prefent him, until we axe purified by the Gof- 
pel, as Mary was under the Law. This as fitly 
prepares for a clcanfing wee^ as that week does 
For Lent , or that Lent For E after. We (I fay) 
mull: be purified from all kind of filtbinefs offlejh 
and fpirit, ( 2 Cor. 7. 1.) before our Saviour 
(wirh effelf) can be thus preftnted. But purified 
with Mary, we cannot be, unlefs with Mary in 
theText, we live in obedience to Laws eftablijh'd^ 
although the matter they are made of be ante- 
cedently indifferent, zudfubjeft to diverfe Excep- 
tions too. Such as the Time, and the Place, 
wherein the Duties of the Text were to be 
punctually perform'd.The Time is here imply'd 
to be the end of the Dayes of their Purification 3 
the Tlace is exprefled to be Jerufalem. And 
the Rule of Conformity, Tbe Law of Mojes. Of 
which lajl parts of the Divifion of the Text, I 
(hall fpeak very briefly , and in Conjunction. 

§. 1. Had 



§. i. Had the Parents of this Child been of 
the humour of our Times, and only confuked 
with Flefh and Blood, They had not ftood on 
the Pundtillio's of * Time and Place ; but very 
much rather upon the Equity of a mod rational 
Dij obedience. What? muft the work of Puri- 
fication be tyed precifely to a Day ? Or muft 
not the holy Child Jefus be either frejented, or 
redeem d, until he hath punctually attain'd'the 
fortieth day after his ''Birth ? May we not ftay a 
little longer, until the wayes and the weather are 
more inviting ? or may we not go a little foone r> 
before the Noife of a Mefjias awake the Jealoujie 
of a fleeping, but furious Tyrant ? Or may we 
not huddle it up at Home, to fave a very tender 
Mother, and her more tender Tlabe, at once the 
Hardfrip and the R if que of fo long ZJourny I fhall 
we confine the Ommprejent within the Walls of 
Jerufalem Z or think Ubiquity it (elf can be pent 
up within a Temple I or b:lie\e there can be 
Holmefs in a confecrated Fabrick of VVood and 
Stones I Admit Jerufalem is the greatef^ yet 
ce the Birth of the >fflefftu) TSethlcem fure is 
iiot the fo*/! among the Cities of JW*/;. And 
when the Antient of Days becomes the Babe to 
be prefnted, It may be fitter that the T.mple 

O o fhould 


Romano ta- 
tren ]udice, 

ci to;c 7r£fs*. 
1 , >tf Xtfl- 

(Tjxtoi 'f j£ 

/UaXXg/OI' TO/C 

>& to/ui/uotc «iv 
XK-S-wrTaf, & 

Clem.Rom. in 
Ep. ad Cor. 
}** 53- 

290 The JdjunBs of the ABions^ 

fhould come to Hxm,cx at leaft that his Prefence 
fhould make a Temple, ( Juft as the Prefence of 
the King (wherefoever he is)does create a Court , 
whereas the Pallace of the Court cannot either 
lejfen or raife the King.) Befides; God regards 
not the Ceremony, but the mccrfubjiance of our 
Devotion. It matters not fo much either when^ 
or where, as how affeSied we come before him. 
An humble foul is the Temple that He delights in. 
A broken Heart the beft Altar whereon to Sacri- 
fice. And the beft Sacrifice we can bring is a 
contrite Spirit. Or if this will not ferve ; yet 
may not the Ceremonies required be don ztBeth- 
leem at the prefent, and repeated at Jerufalem at 
times of leifure and convenience ? Can a very 
good work be don too often I or the dif charge of 
a Duty begun too foon i 

§. 2. This had been to chop Logick juft 
like Naaman the Syrian, in the fecond of Kings, 
and the fifth Chapter : where commanded by 
Elijha to wafh himfelf in the Bher Jordan, and 
that precifely/mw Times, whereby to be clean- 
fed of his Leprojie, (ver 10.) He, inftead of being 
thankful, began (faith the Text) to be Very wroth, 
(W.i 1.) It feem'd to Him aftrange thing, that 
he could not be clean, unlefs he would bzfuper- 
ft itious. 

And Rule of Both. 

t 9 i 

fiitious. He expe&ed that the Prophet fhould 
have come out to him in Perform and calling on the 
name of the Lord his God, Jhould haroe jiruck. his 
hand oDer the Place, and fo ha*X>e recover d him of 
his Leprofie. What ? (faith he in the next verfe) 
Are not Abana and Pharpar, RiDers of Damafcus, 
better than all the waters oflfrael I May I not wafh 
in them, and be clean ? Thus did the Wifdom of 
Elijha feem light as Folly, whilft weigh* d in the 
fcales of that Syrian Fool. But though he pre- 
sently went away, not obedient, but in a Rage, 
(ver. 1 2.) Yet his Servants faid That (ver. 1 3.) 
which turn'd his Rage into Obedience. My lea- 
ther, if the Prophet had bid thee dofome great thing, 
wouldfi thou not hxx>e don it i how much rather when 
he faith unto thee, wajh, and be clean I whereupon 
he was cured., (but obferve in what order.,) firfl: 
of his Folly and Difobedience^ and immediately 
after of his Difeaje too. 

§. 3. Let us now apply this to certain Secta- 
ries here at home, who often indeavour in their 
Difcourfes to (hew che fitnefs, the lawjulnfs, 
and many times the moral hcccjftyoi rlie'ir be- 
ing Schijmatical and DijLV<du : nt. I null give 
but one Inftance, b-xauie I want Time to infill: 
on many • And in the office of ConfeflUn, be- 

O o 2 caufe 

2 9 2 

The JdjunBs of the ABions 9 

caufe ic is amongft Chrijlians a kind of G of pel- 
Purification. The Duty of Confeffion from the 
Penitent to the Pruji /hath been commanded 
by the Church in the pureji Times of Antiquity; 
and however mifus'd by the Church of Rome, 
hath been reform d, and not aboliftid by this of 
England. Now fome Male-Contents there were, 
who.thought our Church not clean enough , un- 
lefs they might fweep away the Pavement ; And 
amongft many other things, their Stomacks 
rofe againft Confejfon. Will not God (fay they) 
be pleas'd with the acknowledgment of the Heart, 
but muft That of the Mouth be required alfo ? 
Or can we not make it in our Closets, but they 
muft have it in the Church too? Muft we powre 
out our Souls into the Ear of the Prieji ? Or 
can he loofe us from our Sins, who is bound and 
manic id in his own ? But I would fay to fuch 
an Englifh or Scoti(b Naaman, no other thing than 
| was faid by the Syrian Servant. My Brother, 
or my Sifter ; fuppofe our Mother the Church of 
England, had bid thee do fome great thing, wouldfi 
thou not cheerfully have don it without Difpute 3 
How much rather when jhe faith, wafh and be cleani 
ThatiSj confefs, and be forgiven ? vouchsafe to 
write after the Copy, which the Virgin and her 


And Rule of 'Both. 

2 93 

Babe in this Text have/k thee. Who did noc 
(as they mighty upon better pretenfions than 
thou can(\ brinrrO alledgc the Privilege of their 
Purtty 3 or the natural i wee of what was 

commanded by the Lw, whereby to withhold 
their obedience from it. They did no{ // // ' v w 
to prejent their Turtles , bxaule Them] elves were 
the cbajler and more innocent Paire. He who 
thought it w Robbery to be f<j««i/ with GW 3 
thought it alfo no dijhonour to be equal with M*»- 
And would be obedient to the Law, how much 
foever he were d£<n?e it. i™r* x **es°*'>&>i<» *»™> as 
* Clemens Romanus does well obferve to my pur- 
pofe.Tne Sacrifices of God were not any where 
to be offend, but precifely at Jerufalem j nor 
dwj ivW? at Jerujalem, but in the Temple • no 
nor <i»j! where in trie Temple^ but at the Altar j 
each of which places, notwithftandirg, was an* 
tecedently Indifferent; and fo far ov\y good, as 
'twas commanded, not commanded for Owing VmJ, 
Tis in the Power at this day of God's Vicegerent^ 
upon Earth 3 to limit the Time^v.d the Rlace,yca 
the manner alio, and meafurej fay not of private, 
but publuk, Duties. And by how much a thing 
is the more indifferent in its »/*, it fhould the 
rather ceafe to be'fcK, when by legal Authority it 


*>X' Of IJ/KOU- 
7Tet»T« T0T» 

7V rag T£^f T3 

Clem. Rom. in 
Ep. adCor. 

h 53- 5-I- 


The ^fdjunSis of the Attions, 

fhall be turn i into a Law. Since of Laws that 
are humane, the only fit Subjefis are things in- 
different. N or can we folidly object the feem- 
ing difference of ^Authority, in things indifferent 
under the Law, and things indifferent under the 
(ta/^/ j whereof the /0m<?r were commanded 
by God himfelf the later only by his Vicegerents. 
For even TTbe/e under the Gof pel arc at leaft w?« 
diately commanded by God himfelf $ as being 
commanded by that Authority which God hath 
commanded us to obey. And let us dijiinguijh 
how we can,, betwixt a Dhine> and a Humane 
Law 3 wcmuft acknowledge the Truth of rto 
*PropoJition , That Vifobcdience to the /timd 
Table^ is as bad as Vtf obedience againft the firfi. 
He Rebel's againft GW, who withholds his 
Obedience from GW'j Vicegerent. And as there 
is indeed a Time, to obey God rather than man ; 
fo is there alfo as fit a Time^to obey God by obey- 
ing Man. Which if the Sons of disobedience 
would but unpaffionately confider, they would 
not make their Duties difficult, by calling them 
humane Impofitions ; nor call about for expedients 
whereby to legitimate fuch a Sin^ as is compar'd 
by God hinifcH to theSin of Witchcraft. 

§.4. Then 

And Rule of Both. 

2 95 

§. 4. Then let us imitate our Saviour-, in 
that Example of his Meeknefs we this day Ce- 
lebrate. Who rather than J can a Non-conformtfl, 
or a contemner of the Law, (whereof the matter j 
was but indifferent, until eltablilTied by lawful 
and juji .Authority,) Impuritatem ftmulabat, ( as 
learned Vatablus Interprets, ) thought fit to 
counterfeit an Impurity he could not poflibly cow 
traft, and made m if he had been unclean, (as a 
man bontofiz woman,} that he might yield unto 
a L<w which did leaf concern him; unlefs a Law 
for Purification was not impertinent to a Lamb, 
whofe happy Prroiledge it was, tobe^an? and 

^. 5, It was according to fucb z Law, as was 
not Moral, but Ceremonial, that the Prophecy of 
Hajgai was now accomplifirTd 5 when by the 
Prejence and Presentation of G^ Incarnate, the 
G/flry 0/* f fee /^r Temple did far exceed that of the 
former. It was according to fucb a Law, that the 
ofenn^oi tbcTemfle which was this day prefen- 
ted, was more immenft than the Temple which 
circumfcribd him. It was according to /w:/j 4 
Liu?, that the Tranfcendency of the Gz/7 which 
was rto ^y given, was at once adequate to the 
goodnefs, and to the greatnefs of the Receiver. 


DftJ f'urifica- 
tionH, id eft, 
Vies quilwfe 
do mi ; Impu- 
ritatem fimu- 
lans, ne le^U 
t\u accufare' 
tur. Vaxablm 
in locum. 


The Jdjunfts of the dtlions. 

To fum up all in a word a it was according to 
fuch a Law, that our BlefTed Redeemer was 
pleas'd himfelf to be Redeem d • The great Re- 
deemer of the world j to be Redeem d by a Country 
Maid ; And the Redeemer of. the world by 
the dear pur chafe of 'his Blood, to be cheaply 
Redeemed by a Maid,, for a little Silver. 

Now to Him who this Day became obedient unto 
the Law which WM Ceremonial \ that he might free 
us from being Slaves U the Law of Sin by Dif obe- 
dience j And was prefented unto the Lord under 
the Form of a Sinner, fo to prefent us unto himfelf 
without the leaf fain of Jin-, To the only wife God 
our Saviour, who came on purpofe to Redeem us 
from all Iniquity, and to purife to himfelf a pecu- 
liar People j be afcribed by us, and by all the world, 
Bleffnv, and Glory , and Honour, and Power, and 
Wifdom, and Thanksgiving, from this Day for-" 
wards for evermore. 

F I Wl I S. 






St. mj%lES CHURCH 

I N 



Touching the Uiefulnefs and Neceflity of Hamane 

Lean ing, together with its Infufficlciicy 

without the Help of the Divine. 

1 9 9 

ACT. 2. 4. 

And they were all filed with the Holy Ghotf, and 
began to [peak with other Tongues, as the Spirit 
garoe them utterance. 

§.i.TF we look upon the Text as that does 
1 look upon the Context, we fhall find in 
it a Fitnefs for the Solemnity of the Time. 
Not as if the Time of our Oxford A& were 
alfo the Time of our Englijh Pentecoji, (for fuch 
we know it is not,) But only in as much as this 
Hebrew Pentecost does in many things refemble 
our EnglifoJtt. For 

§, 2. All the Order of the J pottles were now 
aflembled at Hterufalem, which in the latitude 
of its Importance implies three Things ; not the 
Movtrchy^ and Church, but Unherfity too 
of lfrael. * Thither went up the Tribes, not to the 
Sanedrim only, but to the Temple. b There's 
the Church. On the 'Js£ortbfide lyeth the C:ty of 

V p 2 the 




The Ufefulnefs and Neceffity 

Pfal. 87 


d Quas Scho- 
laifuijfc Hie- 
njolymU^ po- 
Judaic £ Poli- 
tic Tempori- 
btu, ultra 
tas Rabbini 
volunt. Mon- Ori- 
gin. Ecclef. 

e Dcut. 16. 

1 Yet. 4. 11 

the Great King. There's the Monarchy. And 
what in the 87 Pfalm we commonly render the 
Gates ofSion, The c Targum reads the Gates of 
the Schools. Now the Schools of the Prophets, 
whereof there were in Hierufalem not fo few as 
four d hundred (at leaft: as the T\ahhins do make 
report) in the later Times of the jfewijh Politie, 
And the e 3w*/"w««>*>a« more than once in the 
Septuagint, Thefe infer the Univerfity. There it 
was that The Jpoflles were Altogether in an 
Jftembly, at once to receive, and to (hew their 
Parts ; to become not only Licenfed, but Gifted 
Preachers J to be no longer rude hceptors, (for 
they were hitherto nothing elfe,) but Learned 
DoBors in Divinity • at once to be qualified with 
Ability , and to do the Exercife for their Degree. 
§.3. Never was there any Exercife fo well 
and laudably perform d. For eVery one of thefe 
lnceptors was even fill d with the holy Ghoji. Every 
one J pake as the Oracles of God. Every one was 
fo great a Linguifl, (not only fuch a Polyglot J but 
fuch zPmtiglot in his fpeaking^) that Jttheneus 
his Galen was but an Infant in comparifon. 
Every one was a Theopneuft, and had the Privi- 
lege to fpeak through a Door of Utterance, which 
was Divinely opend to him by the Third P erf on 


Of Humane Learning. 


in the Trinity. To understand how they (pake, 
we rtand in need of che Greek, to explain the 
En^lijb. For chey fpake ( faith the Text ) 
**$»c tficT* to mtf/f, not x*x«r, but *«»8i»*3r» after the 
meafure that they were prompted by the ever 
blelled Paraclete, (as well without, as within the 
V cile,) not to fpeak as other men., nW.r of tm- 
wz'f)/ and liohtnefs, but to fpeak Jpojhthegmes, 
and Ci/^j, as heretofore with lefle reaion 'twas 
faid of Socrates. 

^.4. And in proportion to their Exerafe 
which was fo eminently good^ we fiud their jtu- 
ditorie too was extremely great. Never was 
there fucha Concourfeof Spectators and Hear- 
ers at any AR, or Comma, before, or after. For 
there were prefent at this Aflembly^both Jews, 
and Trofelytes; And of thefe laft, of eVery na- 
tion under Heaven, (v. 5.) which though fpoken 
by an Hyperbole, a very ordinary figure amongft 
the Hebrews, (for no man certainly will fay 
there were French, or Englifl?, Scotch, or hijb, 
which yet at that Time were olifome of the Na- 
tions Wider Heaven^) Yet Parthians, Mcdes, ar.d 
Elamites, and fome who dwelt in JMefopotamia, 
Cappadocia, Pontus, and Afxa, in Phry^ia, and 
Pamphylia, in Eg)^ and Lifplj (about Cyrene,) 



The Ufefulnefs and Neceflity 

Cretes, and Arabians , and fir angers of Rome, we 
are certain were a part of that mighty Con- 
courte, which flock' t about the New Doctors, 
and beard them fpeak to their Amazement in 
their federal Languages and Vialetts, the tre- 
mendous and wonderful works of God, (v. i j # ) 

§. 5. And yet I fay thefe Apoflles were but 
Inceptors in Divinity. They did all at this AJfem- 
bly no more then celebrate their Commencement. 
For though their Mafter gave them a Call whilft 
he was yet upon the Earth, yet to execute their 
Calling, He did not give them Qualifications till 
he afcended into Heaven. (Epb. 4. 10. n.) He 
who commiffion'd them to go, and to teach all Na- 
tions, (JMat. 28. 18.) did alfo commidion them 
to tarry, and not depart from Hierufalem, but with 
meeknefTe there wait for the promife of the Father, 
(Jcl. 1, 4.) St. John is pofitive, and dogmatical. 
That the Holy Ghoji was not yet given, becaufe that 
Jtfus was not yet glorified. (J oh. 7,39.) And 'tis 
as evident from St. Luke {AB.\, 5,) chat till this 
ABus Comitialis^ or Solemn Afymbly at Hierufa- 
lem,thzy had not been baptizJd with the Holy Ghoji. 
From whence it follow's, Tiiat if they had only 
had an eye. Unto their miffion,aud Commiffion, and 
taken their Journeys thereupon into the fevcral 


Of Humane Learning. 3 03 

Quarters of the world, they had fhew'd them- 
felves Zealous, but hdifcreet too; And their 
Preaching might have been good, but ineffectual. 
For all the uwr/rf (except their Country-men) had 
been Barbarians unto 7^ew 3 and 77>ey Barbarians 
to *// the nW^ had they 01 ly fpoken Syriac, as 
hitherto they had don. If their Toungs had not 
been cloven into all kinds of Dialeft, how could 
their Sound haroe gon out into all Lands, and their 
words unto the Ends of the Earth? How manv 
men's Souls were ro be heal'd, by their miracu- 
lous Ability to heal their Bodys} How could the 
Scholars have repeated whatfoever the Mafter had 
faid unto them., (he having not written, nor they 
taken Notes,) but that the Spirit was now by 
miracle to bring all things to their Remembrance. 
(Joh. 14, 26.) So thatbefides the holy Eunttion 
unto which they were admitted feme weeks 
before, there was an abfolute Necefiity they 
(hould have Qualities to dif charge it. Graces 
they had before, for the Santtification of Them- 
fefaes; But now it was that they had Gifts, 
for the Edification ulfo of others. They had before 
a kind of Thummim, fett by God upon their 
Hearts', But not 'till. «w had they the Unm, 
divinely luting upon their Heads too. 

§.6. And 


The Ufefulnefs and Necejfty 

* V.Frid. 
Baldwin, de 
c.2. Caf. 9. p. 
690. 691. Ex- 
cvf. Francof. 

^ # 6. And though I know there are not 
wanting many fcnthufiajis here at borne, (not to 
fpeak of * Carolojladius, hisBrother Gabriel, and 
the chief Schoolmajler of Wittenberg by name 
Thomas More, who dehorted all People from 
the ftudy of hanguages and ^m, alledgingthat 
they were all to be taught of God-, nor to infill on 
thofe Franciscans, who made unlearnedneffe a 
Profejfon, and did not take a little pride in being 
call'd Fratres Ignorantiz; nor to mention thofe 
Popes of Borne, iome of which were fuch haters 
of human Learning, as to efteeme the (ludy of it 
a mark of Herefy ; no nor Julian the ^pofate, 
who to defroy the Kingdome of Cferfjl by fo much 
a move compendious Ruin, employ'dhis vaft Im- 
perial), power injhuiting up Academyes & Schools^) 
Though , I fay 5 ^/ddr Thefe, whom I difcover 
from abroad , There are not wanting here at 
home, who love to argue againft the ^{eedful- 
nefte of our Schcoles and Untverfities, even from 
this very Scripture which lye's before us ; who 
would blow down our Colleges with the violence 
of this wind , And with the Fire of thefe 
Tongues would burn them up too ; yet by as 
happy a Violentum as any Logician can defire^ 
the firjl does ferve but to ejlablijb, and the fe~ 


Of Humane Learning. 


cond to refine them. For had the Apofiles been 
bred at Athens, or in the Schools at Hierufalem, 
and got thefe Toungs by Education; God had 
not been at the expenfe offo great a miracle to 
injpire them. But as the miracle was us'd to 
/w/^/j the Deficits of ^rf and Nature, And to 
fill up what was wanting oi Education and /«- 
dujlry in Chrift's Apoftles; So in thefe later 
Times of the Chriftian Church., thzDefeftof 
that miracle is fupplied by *// 77?^; I mean 
by lndufiry, and //rt 3 and Academical Education. 
Tis true indeed., that If real miracles were as 
r^ 3 and as much in fajkion, amongft the Fathers 
and Sens of the Church of fLno'land, as /jzVzg 
wonders are wont to be amount the Prattuers 
0/ itW^ we might declare as great an En- 
mity to publkkNuferies of* learnings Weigelius 
of Wittenberg and Movfieur Pharelloi * GeneDa, 
(and I may add Pope /W thefecond,)zre truly 
reported to have don. But finding That, by 
experience,, to be but «$•#!# «*x«m»'<i (as Vudorus 
Sicuhis ipake deridingly of H?//,) we may up- 
hold our UniDerfltyes bv the very fameftrergr'^ 
by which the Subtileft Enthufufis would pull 
them ^0M?#. It being a very coger.t Argument 
not only for the ufefullnejfejont for the abfoluce 
Q, q Necffity 

Poftill. Part, 

* Nonne Pa- 
jfir <fy publt- 
ce clarrabat 
omnet hurra- 
rias n> 

:■ v -n- 
r.i Disbdil 
k $Q. ad Ca- 
rres German. 
I 'er. &Fri- 
fi* Orient, 
mini p.2127. 


The Ufefulnefs and Necejfty 

Neceffty of Publick Schools, (efpecially to as 
many as are to be Preachers oithcGofpel^thzt 
the Apoftles want of Breeding in fuch Seminaries 
of Learning as we injoy, wasfrom Heaven to be 
fupplied by fuch miraculous Endowments as here 
we read of. As what we have not by Infufion, 
we mud laboriously acquire -Jo what the Apofles 
had not acquird, the vayJVifdom of God the 
Father thought fit to give them by Infufion. 
Nor durft they think that they had compe- 
tent, much iefle fujficient Qualifications , for 
the preaching of the Gofpel throughout the 
the worlds vntill they had heard a found from 
Heaven, as of a mighty rujhing Wind, which ft d 
the Houfe where they were fittings Nor Until there 
had appeared c/oVen Tongues like as of Fire, which 
a If o fat upon each of them ; Nor till they all had 
been fill' d with the holy-Ghof, and been enabled to 
fpeak with other Tongues, as the Spirit garoe them 
| utterance. 

§. 7. The Text perhaps might be divided 
into almoft as many Parts, as there were Lan- 
guages and Tongues for the Subject of it. Parts^ 
enough to entertain, if not to tyre a Congrega- 
tion ; enough to dirett, and diftrati Attention. 
But I (hall mention only tboje, which will be 


Of Humane Learning. 


fufficient to acquaint you with its whole rational 
Importance. As 

Firlt the Terfons here endow d, who were a 
Dozen of illiterate and obfeure Galileans, <gcovm 
in the twinkling of an eye, Learned Profejfors of 
Divinity. And fo by confequence in propriety 
of Academical fpeech 3 we cannot fay that they 
were made , but created Doctors. At once the 
firji and the greatejl that ever were in the Chri- 
stian world. For 

Here is fecondly the Meafure according to 
which they were indow'd. They were not fea- 
fond only D as others, or as themfehes a little be- 
fore, ( when their great Matter breaitid upon 
them, and bid them rece roe the Holy Ghofi, Joh. 
20,22-) BuCmp ****** they were fill d. And 
fill ; d they were in fuch fort, that we (hall fee 
by and by how they overflow d. Nor were they 
fili'd more or lefs, as their Perfons or their Parts 
were more or lefs to be rever'd in the eyes of 

men j For 

Here is thirdly the Equality and UnherJ ality 
of its Extent • which was not only unto Pete r, 
who was the firji of this AfyMy, (as 'twere the 
Senior of the A&^) no nor onely to James and 
John, the Jons of TLebedee and of Thunder, who 
Q^ q 2 lately 

3 c8 

The Ufefulnefs and Neceflity 

lately difputed between themfelves^kVfc of them 
jhould be the greatejl ; But without any Partia- 
lity^ either to the Qualities > or Tears of men 5 
tt wr*; stx****** they All were filled. Nor were 
they filled with a Vapour or wW of Dottrine, 
which commonly comes from aw/tar fpint, 
(even the fpirit which is now working in all the chil- 
dren of Dif obedience,) nor with a z*eal without 
knowledge, or with a knowledge which pufeth up, 
as being apt to ferment in the minds of men ;) 

Here follows in the fourth place the excel- 
lent nature of the endowment ; it was *™>*^ 
«V«, they all were fill'd with the Holy Gboft. 
Which is not fo properly and literally^ as Me- 
tonymically fpoken. Not exclufively of his Per- 
fon, but more efpecially of his Tower.i Nor 
! exclufively of his Graces, but more efpecially 
' of his Gifts, (for fo in diftrefs of better Englijh, 
I am contented to fpeak the difference, as the 
Hellenijlicks do,by calling them x*e*™,& x^******. ) 
Fifthly the Primary EffeB, (hewing the Ver- 
tue of the Defcent of the Holy Ghoji, very par- 
ticularly exprefs'd in the Gift of Tongues, *tf*>™ 
***. they began to fpeak; that lY, to propagate 
the Gofpel throughout the world. They be- 

Of Humane Learning. 

gan to be Enthufiajis in the literal fenfe. For 
they fpake with luch Tongues as they never 
learnt. With other Tongues, tilth St.Luk? ; with 
new Tongues, faich Saint £Marl^', with many 
Tongues, faith the Syriac. Where 'tis not Lrjhon 
Ve Leflion, with a Tongue and a Tongue, (fuca as 
Hypocrites in Religion are wont to [peak with J 
but * Beleflion Lefjon, with a Tongue a Tongue • 
which according to the Synacifm by which 'tis 
fpoken, does only fignify the Dividtdnefs, not 
the Doublenefs of the Tongue. And yet they were 
not ot-.TcTi^Toi, fuch as took it of themfehes • nor 
did they fpeak out of their Memories, much lefs 
out of their Inventions. For 

Here is Sixthly the Principle (and I may alfo 
lay the Prompter) from which they fpake 3 be- 
caufe they fpake *^i^* a *»~> l « at the J pint gave 
them utterance. Not as utterance is oppos'd 
either to fammenng, or dumneffe, as if 'twere an- 
fwer'd in the Greek by nothing more than 
x*\*>* : For 

Seventhly and laftly, the Spirit gave them 
fei9*r>p3s, that is., to fpeak the mol\ important and 
pithy Periods. To fpeak as Stewards of the My- 
flenes of the living God. To fpeak as men to 
whofe Truft was committed the word of Reconci- 


Mark i5, 1 7 

* In Syro eft, 

W^P ling** 
lingua. He- 
braifmus ad- 
rr.odam fami- 
liaru. Gualc- 
ptrius in Lo 


The Advantages of Divine, 

liation. ■ To fpeak as Angels whofe Lips were 
made conferVatories of knowledge ; and who had 
;, 7 . Tongues that had been touched with a * Coal from 
Gods Altar. So that fcere the *»#&tw* is of too 
nV/> a fignification , to be exprefs't by theiV 
Verty of Englijh words. As wmwj! Tongues as 
they had., they wanted one more, to exprefs the 
hid Treafures of thofe they had. There are 
three things at leaft, which are fecretly couch'd 
in the kwpWms* IVifdom, Zeal, and Elocution, for 
we obferve in the Context, both a fPiW a and a 
FzWj and alfo ^v« tw&Am a multitude of clo- 
ven divided Tongues. Tongues, not in, but #00?? 
their Heads. And truly each of thefe three hath 
fuch a myftical fignification., as feems to have 
a clear profpedt upon the •* »■***>**. For firft 
of , all they had fuch a wind, as to infpire them 
with Wifdom : They had fecondly fuch a FzVe 
as to inflame them with Z^/ : And they had 
thirdly fuch Tongues, as to indue them with ut- 
terance : more than which may be poflibly^ but 
lefs than which cannot be meant by their mira- 
culous way of fpeaking, ***** »w« sn^*^; W f 
<^ ffce F/^/fe^ £#/ oi thejfirit gave them utterance. 
§. 8, Thus at laft I have put an end to the 
tedious beginning of my Defign. A beginning 


Abo'Ve Humane Learning. 


made up of three preparatory Ingredients., The 
Accommodation , the Explication, find the Divifton 
of the Text. The feveral links of that chain, 
whereof the ufe is both to guide and to tye your 
Attention to my Difcourie. But the Particu- 
lars being too many to be difpatch'd in one Ser- 
mon j (unlefs that mt be as long as many,) I (hall 
not proportion my Meditations unto the Ful- 
nefs of the 7€x^(from which there flow's to us 
a Sea of matter,) But to the fcantnefs of the 
Time which is allow'd for this Service. 

§. 1. And firft for the Perfons hereindowd, 
I muft not fpeak of them in Theft, either at van- 
dome, or at large ; (for that's no more than may 
be don on any other Piece of Scripture wherein 
the Apoftles are barely mention dj) But I muft 
handle them mHypothefi, in as much as they re- 
late to the Text and Context. As they relate unto 
the Text, they cannot be pertinently confider'd, 
unlefs in one or more of thefe three Notions 5 
either as filled with the Holy Ghoft, or zsfpeaking 
with other Tongues, or elfc as fpeaking after the 
meafure that the Spirit qa'Ve them utterance. But 
in reference to the Context, they may be perti- 
nently confider'd as they relate to the three em- 



The Advantages of Divine , 

* Confer v. 9. 
27.44. ubi 
Lxk. eandem 
vocem in eun- 
dem fcnfum 

* Eb qui j que 
erat Gentium 
GalliUi enim 
dkuntur tflve- 
nr dto.opu'\ots 

Jofeph. 1. 1. 
c 4. indeque 

blemes, the Wind, and the Fire, and the ap- ! 
pearance of cloven Tongues. The firfi referring 
unto their wifdom, the fecond unto their Zeal, 
and the third to their gift of utterance. 

§. 2. And indeed it was but reafon that their 
Tongues fhould be fo many, when both their 
Wifdom and their Zeal were fo amazingly great. 
ir\A&*o*f is mifUiv^ they were not only fprinkj'd, 
or overshadow d, but rinji, and filled with the 
Holy (jrhoft. In an immediate fuit of which, 
their understandings were fo inlightned with the 
knowledge of holy myfteries. And their Jffetti- 
ons fo infiamd with a dejire to make them known, 
that *// ^ Languages in the world were hardly 
enough for their Interpreters. There were then 
*fojourning at Jerufalm of eVery Nation under 
Heaven, (v, 5.) The Jpofiles were but Twelve, 
and each of them a * Galilean, (v. 7.) And yet 
there wtrcjome of every Nation who heard them 
fpeak in their native Idiom, (v. 8.) There was 
neither Speech nor Language > but their Voices were 
heard amongfl them, (Pfal. 19. 3.) A thing fo ad- 
mirably Jlrange, that they who knew it by Ex- 
perience could not imagine ic to be True. They 
had ears to hear, but not hearts to believe, much 
lefs Heads to comprehend it. For more amazed j 

w ith 

And Humane Learnim 


with the Volubility, than injlrutted with the 
fenfe , They imputed the glibnefs of their 
Tongues to the meer giddinefs of their drains. 
Ancl whilfl: fome in an Extafie began to ask what 
it meant, (v. 12.) others anlwer'd in 2l mockery, 
that they were full of new Wine y (v. 1 3.) Where- 
as indeed Themfehes were drunks , though not 
with Wine, at leaft with wonder. For no fooner 
had St. Peter Preach 'd them all into Sobrietie, 
but they were pricked in their Hearts ; and by 
Faith coupl'd with Fear, their Heart brake forth 
into this earned Erotefis, ZMen and ^Brethren, 
whatjhall we do ? (v. 3 7.) whereupon they were 
inftru&ed^ and Tiaptizld even by Thoufands. 

§. 3. O the depth of thcT{iches, both of the 
Wifdom and Knowledge of God ! How infearch- 
able are his doings, and his ways yafi finding out 2 
How many year s do we toyle to get a Language 
or two ? Yea how many Suns do we outfit, and 
how many A^owj do we outwatch toojin learning 
the Rudiments but of onel At what an ex- 
penfeof Time and Labour, and (I may add) of 
mony too, what with Tutorage, and Bm^i 3 and 
other Inftruments of Learning, in Country 
Schools, and Univerfities^ are we fain to 

R. r know 


I fa. 29. 9. 


The Advantages of Divine > 


* Id ibid. 

knowledge like Children weaned from the mil^ 
(to ufe the phrafe of the Prophet Efay,) by 
taking line upon line, precept upon precept, here 
a little and there a little, and keepirg our Studies 
for this little, till we look paler than our Lamps* 
whilft thefefunple Country Folkes, who knew 
no more juft now than their Mother Tongue, are 
on a fuddain ftarted up fo many orderly 'Babels. 
Our BleiTed Saviour lent them to School, (A£t. 
1.4.) The Holy Ghofl became their Teach.r,(\n 
the words of my Text.) And of this Teacher 
they were {ofull, that they were perfect in their 
Leflon before they learnt it. As having had^not 
an aco^uird, but an infusd habit of fpeaking. 
Nor was the miracle of divided or cloVen Tongues 
for the confounding of the Builders , (like that at 
Tiabel, ) But by a Variety of Languages to make 
an Unity of Hearts. 'Tis true indeed^ thefe 
Builders of Bethel, like thofe of Babel , were 
fcatterd far and wide oVer the face of the earth • 
But for as different an end, as were the Models 
of their Building. To- wit that They and their 
Success might bring in the Heathen for ChriBs 
Inheritance^ and the uitermoji parts of the earth for 
his Pofteffion. St. Peter (for example) did ftout- 
ly Pteach him up in Pomus, Bythima, Ga/atia, 

Abtroe Humane Learning. 


Cappadocia, and at laft in Rome alfo. St. James I 
in Spain. St. John at EphefuJ. *! St. Pd«/ at 
Jntioch. And indeed in mol\ places from Je- 
rusalem to lllyricum. * St. «#^*r^ in fiir^r. St. 
Thomas in Parthia. St. Andrew in Tartary, St. 
Matthias in Colchis. Philip the Deacon (by the 
Eunuch} ill Ethiopia Superior. Thadd^us\x\ Edefta. 
And /o/epfc of Arimaxhta planted the Goipel 
here in England^ Then after the Times of the 
ApoftleS;, PalLJius Planted it in Scotland. St. 
Patrick in Ireland. St. ^fugujlin in Saxony. St. 
SeVcrine in duflru. Mcinardm in LiDoma. Pope 
Hadrian in 5\j?nvu_y. And Jujuiritis in Denmark 
§. 4. Now had ail this been don by a like 
number of Athenian or Roman Orators > fuch as 
Tericles and Doncfthencs, Hortenfiiis and Cicero, 
who could firft ttir up Tempers in their Audi- 
tors PaQions^ and then allay them into a Ca/w 
too 3 as if the fc^rr j of the Hearers were in the 
Orators Iw^j ; And all this by the Inchant- 
ment of a few c#r/^ Metaphors , a few foj 
Rhetoricat'ions & few Mufical v^ti"** an hiir.u- 
acirg Harmony of Fiicfc and Gejture, which 
wrought their 5W.r into their fitf/\r 3 and there 
had tirA/ ^ them to an //jjT^t ; Tni^ indeed had 
been a wonder, but not a miracle^ and might have 

R r 2 redounded 


Ve Regno 
C.brifli qua- 
quave> f*t ex- 
Tcrtul. con- 
tra Judios 
cap. 7. mihi 


The Advantages of Divine, 

HomiL 3. in 
Epifi. ad Cor. 

redounded unco the Glory, not fo much of the 
Author, as of the Instruments. Who might pof- 
fibly have ariv'd too (like that Eloquent zx»\**4. 
W> */#2.i2 5 23,) at the meagre fatisfadtion 
of being admird into DejiruBion j of being kjll'd 
by Carejfes and Commendations, of being tickl'd^ 
and eaten up, both with the pleafantnefs, and the 
pain, of Jpplaufe, and Worms. 

§. 5. But that Twelve defpifed Villagers 
drawn by the pencill of St. Chryfojiome in 
the liveliefl: colours of humane Bafeneffe, a Ken- 
vxllafclownifh, il literate ? ill bred Idiots^ a Crue 
of Vagabunds in Cuervo, without Houfe or Home 
(as we fay in Englilh,) fo farr from [being fur- 
nifht with two Coats a piece, that all the twehe 
renowned DoBors were not worth one paire of 

IhoeS, «yfi?**oi,«/*«$-«f> dy&fxfActroh *y Jffiwtrot iihtirat, *of/*oi,&7»\i«ftf, 

/uo»o X iT»r»r,*F«T{ATot, (So St. Chryfojiom run's on in 
his Cariere of railing Rhetoric^ at leafl: in the 
the accompt of a loathfome world, which 
thinks it worfe to be a Beggar, than in a State of 
Damnation-,) I fay, that a Dozen of fuch Igna- 
ros, eminent only for their Ignobleneffe, and all 
of Galilee from whence arijeth no Prophet, with a 
ferioufly-majeftick Simplicity of words, and a 
controwling SanBity ofJBions, (hould by the 


And Humane Learning. 3 i-y 

found of the reopen the Ears of all the worlds 
and by the Light of the other inform their Eyes 
too; That they fhould really be able to turn the 
World upjtde down, ("as the J ewes of Thejjalonica 
did fitly word it, Atf : 17, 6,) That they fhould 
break down the Idols, and filence the Oracles, 
and rax>e the Temples y and Level the Altars, and 
even facrifice the Priefts, and preach down the 
Poets , and Difpnte down the Errors, and live 
down the Vices ', and undeifie the Gcds of the 
Heathen world ; That they fhould conquer 
without a force, and irrefiflibly winn the moft 
peevifh Natures, not only to part with their 
oldefi Cufloms and Religions, But to exchange 
them for a Beleif, that He was a Saviour, 
who had been crucifed ; and He Immortal , 
who had dyed, and He a God who had [after d ; 
and He an Innocent who had fuffer'd between 
the Vileft Male fatten; Nay farther yet, that 
they fhould throughly convince the richeft, and 
the proudejl , and the moiifenfual fort of men, 
that even the Toak of Chrift was fleafant, his 
Burden ftrengtbmg, and to be bangd upon the 
Cro(fez Degree of Honour; That their Enemies 
were to be loVd, and Themfehes hated; That 
* Poverty, Difgrace, and D&zffc l fdf e -> were not 
_____ only 



The Advantages of Divine, 

V t Uh as max- 
im & homini 
Vtos ajferh, 
Syma&us ad 

vcrfus chri- 
fiianos apud 

Luke 9. 5. 

only the Lot and Portion, but the Defirables and 
Pleafuresotthc very beftmen; I fay that this 
fhould be brought about by Tivehe of the plain- 
eft Country-People, four whereof were clearly 
Fijhermen, and one 2l Publican^ and thereft in all 
appearance no whit better than their Elates, 
every one a Galilean^ and fo contemptible for 
his Country, as well as for his Calling; fhew's 
convincingly to the worlds however ignorant y 
or obdurate, that by how much the bafer the 
meanes were 5 by fo much the greater was the 
miracle. The great Deformity of the Instruments 
was a Foyle unto the Agent. This very (tumbling 
Block had a Vertue whereby to keep men from 
falling. If our modern Lay-Preachers who do 
pretend to Infpttation, could fhewbut one di 
ofthofe many Apoflolical Gifts, and make us 
fee their new Light by letting us hear fome new 
Tonpues too, (I mzzn fuch Tongues as they never 
ftudicd^) 'Twere pity but Both our Univerfities 
fconWrifeup to them in fear and Reverence; 
And we lhould certainly be as ready to kifle 
their Feet, as now we are to Jhake the Dufl 
I from off our own, for a Teftimony agamft them. 
The Cafe with Them would be much' the 
I fame , that here it was with the new Apo- 
1 files* 

AbcToe Humane Learning. 


files ; the very fnare and the Scandal of whole 
l{ufiicity, fhevv'd he Divinity of the Influx by 
which they atfed. Never did Omnipotence appear 
io glorious a#d Triumphant, as then when it was 
perfected in fo much weikjKJft* How did they 
thu'/der, with their Dotfnns? and how did r 
liobtenjYfith their miracles? How did they J f often 
mens Hearts by promifes, as by gentle fhowers ? 
And how concroul them by Threats , as by 
mighty Winds} You may fee, in this Chapter, 
rhzEffcfts of all four$ of their miracles, their 
DoSlrms, their Prompts* and their Threats. The 
People marvel I'd at the firfl, v, 7. They were 
H^rN/W^at the Second, v 3 37. They rejoyced 
at the third, v, 41. And jW wwf »p« them at 
the f^wr//^ v^ 4^ It co ild not be by a common 
power 3 that Paul a Prifoner at the Ban , was 
able to fright the grim judge, who far it Liberty 
on the Bentch : when having reafond to him a 
while Concerning Temperance, and Righteeufnefs^ 
and Judgement to come, it prefencly follows^, that 
Fslix trembld. Who though a very tfcut Hea- 
then., was vet but one, and fo not worthy to be 
nxnid, whilft we are ipeakhig of the Energie 
which God had put into the preaching of thefe 
Apofiks. For the Apoftle St. /Wr, through 



The Advantages of Divine, 

* An. 2. 41, 


the Conviftion of the Sprit who open'd the Ears 
and the Hearts of men, did convert at one Ser- 
mon * three thousand Souls; and *five thoufand at 

§. 6. Lord ! the different Effe&s of Preach- 
ing m thoje Times and Thefe 1 one Sermon was 
then fufficient for the Converfion of many Thou- 
fands. But how well were it now, if a Thousand 
Sermons might be effectual for the Converfion 
of any One I when did you ever fee an Audito- 
rie fo affedled with a Sermon., as not to be able 
to contein from crying out in a kind of extafie, 
(like the Difciples in this C hapten) JMen and 
Brethren, whatjhall we ^?who goes now adayes 
to the Cafuift, for the fearchingzizd launcing and 
clean(in<^ of a Conscience, which even Gajps for 
a little \afe from the acute fenfe it hath of a 
Sinful! Plethorie ? Is it that in a Kingdom all 
the Consciences of men are fo clear and calme 2 
Or that there are h^ardly any Consciences in a 
whole Kingdom to be troubled i Is it becaufe 
there are no fcruples of tender Souls to be re- 
foh'di Or rather becaufe the Souls of men 
are feldome fo tender as to befcrupfd? let them 
that commonly hear Sermons^but are not pricked 
in their Hearts, (like the men in this Chapter 

Above Humane Learning, 


to be the judges (as well as Partyes) in the 
Cafe; whether their Confciences vtzio clean, 
as not to need being rub'd ; or elfe fo callous y as 
wot to feel. 

§.7. If we impartially confider, thatfwce 
the moft of mens Devotion hath been thruft up I 
into the Pulpit, and that they have placed their 
publick worfhip, not in their Hearts, and Knees, 
but in their Bares > and Elbowes; porting up and 
down from one Sermon to another , (and po- 
fiibly too with as much Superflition,*) as the 
Votaries oiRony to the feveral Reliques of 
their Saints; thinking God is befi fervd, when 
they goefartbejl to a Sermon, (as the Pilgrims 
of Rome to an holy Sepulchre^And giving ac-, 
compt when thev come home, not of the Ser- 
mon > but of the %Man^ as if their haunting of 
the Church were not to learn, but cenfure; to 
take large Notes of his Looked Grjiure, not fo 
much obierving what, as how he taught them; 
(perhaps offended with his numorie y becaufe 
too foort; perhaps with his Periods, becaufe too 
long', perhaps they ttumble at his 2 uutb, and then 
thev fay he does but prate; perhaps at his A%e, 
and then they liften as to a Doatard j If he is 
plain, he pi&chcs JloVexly : And if he is folid, 

S i he 

3 22 

The Advantages of Divine, 

he preaches flatt ; If he is not plain, he is too 
Witty; and if not [olid, he is too light; If he is 
illiterate, he is not fittfor io great Z calling; And 
if he is learned, he is as little fitt for io plain a 
peopleyis the Sermon T<?ry excellent ithtn he prea- 
ches Himfelfe; Or is it but ordinary ? they can 
rottl as good at fewe;) I fay whoever fhall but 
confider, that fince the Bufinefle of Religion has 
commonly been at this pafs, the Brains of men 
bave been bufied, but their Lives have not been 
better d; And the frequency of Preaching hath 
made more Preachers, not moi;e Christians than 
heretofore; As he will find a prodigious Diffe- 
rence, both in the Preaching and Hearing the 
the word of God, betwixt what it was when 
Chrijiianity was in its Cradle, And what it is at 
this Inftant whilft it is going into its Grave, So 
he will find the guilty Caufe of fo great a diffe- 
rence, to be partly in Them that do Preach the 
Word, and partly in Them that do hear it Prea- 
ch't. So far they are from behgfilfd with the 
Holy Ghofl, that all the former do not fpeak with 
other Tongues, nor do the later all hear with other 
Ears than they were wont. The former do not 
all fpeak, as the Spirit gives them utterance, nor 
the later all hear, as the Spirit gives them At- 

And Humane Learning 


ttntion. They will both be now concem'd in the 
Applicatorie part of my undertaking, But the Sons 
of the Prophets in fpeciall manner. Which, as 'tis 
the next Task incumbent on me to be perfor- 
ms fo I purpofe to perform it by feven fuch 
fteps of Confederation, as will arife without 
violence from the peculiar fubjedt of my 

Firft then let us confider, to what meafure 
of Perfettion men may poflibly arrive in zfiate 
of Frailty. The Jpofles were but men, aid yet 
were filTd with the holy Ghojl. And arguing (as 
we may) ab jfBu ad pctentiam, I think we ought 
at leaft to ayme at the fame perfection. I am fure 
St. Paul prayd for no Idler blefling on his E- 
pbefians, than that they might be filled with the 
Fulneffe ofG[od± and «< **>** «**»*•/«* with blithe 
Fulneffe.(£/^. 3, i9.)which cannot fignifie lejfe 
than being perfefted»ai)d advanc't to the highejl 
pitch of Cbnjlianity, which God in Ch rift can 
exadt of (of rail a Nature. And whatsoever we 
may pray for, we muft indeaDour to attain too. 
Not contenting our felves, that we are mettle 
good enough for an Iron *Age\ that we are Chri- 
stians well to pafle, as the world goes goo 
nough toferVe turn ; or no worfe than other men, 

S ( z whe I 

The Appli- 

324 The Advantages of Divine, 

who are without peradventure in a / arable jlate • 
or perhaps that we are better than a great num- 
ber of our Neighbours, who never dye, or are 
buried, but injure and certain bope of a Befurre- 
Bion. And yet how many are thus witty, in 
fmoothm^ out their way to eternal Ruin Z How 
many do fleafe themfelves to Hell, with a fan- 
guin Belief they axefureof Heaven ? And live 
as if they were afraid, to be any whit better 
than they mufi needs? whereas it is not only the 
Interejl, but the ftrift Duty of a Chrirtian, to 
pant and prefje aherPerfetfion; never to think he 
is good, enough^ until he is as good as Grace can 
make him ; not to cleanfe himjelf only from all 
kjnd of filthmefs offlejh and Spirit, but withal 
to per f eft holine(fe in the fear of God, 2 Cor. 7. 1. 

We muft not Grm W p'^ e on ly* ^ uC we mu ft 
never leaye growing until we come to:aperfeB man, 
to the meafure of the ftature of the fulnejfe of 
Chrifi. (Bpfc.4.17.) This is to btfill'd with the 
holy Gbofl, and inwardly to b: fill'd with his 
faving Graces-, not, as They in my Text, with 
his outward Gifts. Thofe indeed we neither 
have, nor are bound to hope for. 


And yet although weM\ Jbort oithzt other 


Above Humane Learning , 


Joh.i. \6. 

fulmffe , we have been all made to drinks of the I a cor 
Very fame Spirit, in that fenfe a/Jo 3 And to that 
very end was be powrcd out, Jocl.i y i%. Or if we 
have not; we muft never leave thirjling, untill 
we have, we of the Clergy (I am lure) fhould 
have received of bis FulneQe, 2nd x«'e*» *•*< x^e*>^» 
Grace for Grace; (chat is to fay in plainer terms) 
in proportion to his Goodncfle and mercy to- 
wa^ds us. For to Us it was faid at our Ordina- 
tion, Receive the Holy Gboft. And therefore woe 
be to Us , oi all men living if we make it not 
appear that we bavereccivd him. Not only^ 
as the Laity, in his Sanctifying Graces; But, in 
as much as we are Teachers, in his edifying Gifts 
too. Not a good Living, or a great Dignity, or 
a Scbolaflicall Degree; which are indeed a kind 
of Gifts, but they doe not edife. Noe 3 the Gi/rj 
which we muft have., to prove our receiving 
the Holy Gboji , (and that we were not made 
Priejis meerly tc qualify us for xiealth, to hold 
Preferments by that Title, that is to fay 3 by 
that J^amef) I fay the Edifying Gifts which 
fhould dijitnguijb us from the Laity, and fhew 
the Divinity of our FunVtion, are to be feme 
of that Catalogue which Saint Paul gave to 
his Corinthians. It iiQt the greatejl in the Cata- 


1 Cor. 12 
8, 9, 10. 

5 16 I The Advantages of Divine, 

logue^ the gift of Healing 2nd working Miracles, 
yet ac leaft the gift ofProphefie, that is> of Prea- 
ching and] applying the word of God. Or if not 
the word of Wifdom, which is the gift oifpeakjng 
Myfteriesj yet at leaft the word of Knowledge, 
which is the gift of undemanding and unfolding 
them to others. A Gift we mufl have y whereby 
to demonstrate that we are Gifts. For He that 
afcended up on high, and led Captivity Captive, is 
immediately faid to have given Gifts unto men. 
And then it follows by way of Inftance, that 
He gave fome Jpojiles ; fome Prophets ; fome, 
Evangelijis ;fome Pajiors and DoElorr. NotDo- 
Bors by an yintiphrafxs , a non docendo, (that's an 
ill Derivation.,) much lefs Pajiors a tondendo, 
(for that is worfe^) no nor Pajiors a pafcendo, as 
it is a Verb Neuter, (that's worft of all $) But 
Pajiors a pafcendo, as it is zVerb ABiVe. For 
none were then allow'd the Pnviledge to jheer 
the Sheep, who could not prove they had the 
Gift, as well to feed, as to defend them. And 
the reafon of it is render'd by the Great Dotfor 
of the Gentiles, 1 Cor. 12.7. The manifestation of 
the Spirit, is given to every man to profit withal j 
ntfc ri »a*S0'> to that which is of fome Benefit and Ad- 
Vantage to the Church, lhat is it by which the 

And Humane Learning 


Spirit does mam f eft himfelf to be in P afters and 
Teachers. And therefore they that are in Orders 
without a Gift, a kind of Lay-Prietfs 3 or Secu- 
lar Pajiors, qualified for Sine Cures > but nothing 
elfe, As having no Gift at all, or none at leaft 
*&< ™ «v/4*«0», none that tend's^ and is employ d to 
the «/e and ^w^/u of the Church, (like Talents 
hid within the Earth,*) are fufpedted not to come 
from the tym of God. 

It was not fo with our Jpojftles; who having 
here received Talents, did immediately negotiate 
and Trajjick with them. No fooner were they 
filfd with the Holy Ghoji, but (as it follows in 
the Text) they began to Speak.. And accordingly 
when 'tis faid by the Bifhop to the Prieft in his 
Ordination, Receive the Holy Ghoji, it prefently 
follows in the charge, Be thou a faithful Dif- 
penfer of the Word of God and his holy Sacraments. 
Then follows a Prayer for all the Performs who 
are Ordain'd, That the wordjpoken by their mouths 
may haVe fuch juccefs, 44 that it may never be j po- 
ke?? in ram. Now (not to refle<ft on any perion 
in Authority, whole time is taken up in greater, 
and no lefs neceftary Employments,) what have 
thole men tojhew, for their having received the 
Holy Ghoji, who come fo far fhort of the &•§*(** 




The Advantages of Divine, 

- i 

a Jer.23.28. 
b 2Tim.2.i$ 
c Ibid. 
d 2Tim.4. 2. 

1 Verf. I 


g Aa. 6. 4. 
fc Rom. 12. 11 
i 2Tim.i.6. 

in the clofe, as that they fail of the « ***» in the 
beginning of my Text ? fo very far from being 
diligent ox frequent Preachers of the Wordj that 
(to their Amendment be it fpoken) they feem to 
be careful Concealers of it. Is this to a Preach the 
Word faithfully, or to b divide the Word rightly, 
or to deal as c a Workman that needeth not to be 
ajhamd ? Is this to prejs, and to be d injiant, in 
jeafon, out of feafon, otto rebuke and exhort with 
all long J uffering ? Is this to e watch in all things, 
to do the worh^ of an Evangelijl, and to make full 
proof of the Mmijlery ? Is this to f labour in the 
Word and VoBrine, and fo to be worthy of double 
honour t Is this to gvoe ourfehes 8 continually to 
the JVlinifry of the Word, to be ]l ferVent infpirit, 
or to ' fir up the gift of God which is in us by the 
laying on of the Bijhops Hands ? when the Haripeji 
is plenteous, and the Labourers are few, The Lord 
of the HarVefl is to be prayd, not that He will 
fend forth Idle Truants j but painful Labourers 
into bis Harvefl, (Mark 9. 37^ 38.) And in the 
Day when God jhall judge the fecrets of men by 
Jejus thrift, it will perhaps be more tolerable 
for a gifted Lay brother, who adventures to be 
bufy in another mans Calling ; than for agiftlefs 
Ecclefafick* who choofeth rather to in joy, than 


AboVe Humane Learning. 

3 2 9 

to ufe his own. When God (hall call us to a 
reckoning, not only for our EW, but Idle 
Lives, not only for our injurious , but idle words, 
a Ltaidt accompt is to be made of our Silence 
too. For the Prophet's k Dumb Dogs which 
cannot bark 3 are the Apoftle'sDww£ Teachers 
who cdimotfpeak. And they that are Dumb ones 
in the tenth verfe, are alfo^iw^ ones in the ele- 
venth; whereby tis intimated unto us, that fuch 
as deferve not the leaft Revenues, are hardly 
fatisfied with the greatejl. Wo to me (faith the /icor.9.1*. 
1 Apol\le) if 1 Preach not the G 'oj pel. And wo to m IfjU 6t $< 
me (faith the m Prophet) becaufe I Preach not the 
Law. Becaufe lam a man of unclean Lips> (that 
is, in the Judgment of Learned Grotiw^) be- 
caufe 1 have not dar'd toj^i^againft the Ini- 
quities of the Mighty, I have either been fo lazy, 
as notto fpeakjw my Courfe, or elfe fo cowardly, 
and fo bafe y as to fpeak Placentia. But the Apo- 
files in my Text were not lyable to either. The 
LoVe of thrift didfo conjlrein them, (as St. Paul 
lpeaks to the Corinthians^) that they' long d to be 
deliver d> lik e a Woman in Travel, (and to that 
the Word "Ha* does very properly allude.JThey 
were not able to hold their Peace, though Death 
it f elf lay before them with all its grim Tram. 

T t And 



The Advantages of Divine, 

And yet they did not turn Preachers without 
ability for the work; As appears by the Order 
wherein the Narrative is exprefs'r. For firji they 
were/*//'d with the Holy Ghofl, And then it fol- 
lows in the Text, They began tofpeak^ There 
are that /j^whilft they are empty, and that 
as well of Infpiration 5 as human Learning Such 
Sermons do proceed from a private fpirit, and fo 
at beft they are but words, 2nd fuch words are but 
wind, in proportion to the Spirit that gives them 
utterance. When windy Vejfels give Vent,wt know 
their Spirit cannot fill them, unlefs with Wind. 
But jRw/i were/?//'d with another Spirit, a Spirit 
proving what he ww by his miraculouslndowments. 
For as our Saviour foretold, that faq iww/d yroe 
them a Mouth, and Wifdom, (not a Mouth only, 
but Wifdom too,) and /a wi^fe wifdom in fuch a 
Mouth j as their Jdverfaries fhould not be able to 
refifi, (Luk* 2 ^ *50 So here in anfwer to that 
Prophecy, They did not only begin tofpeakjjut 
they f pak$ with 'Tongues. And with fuch Tongues 
too, as were the Inftruments of Wifdom, as 
well as Knowledge. And yet that Knowledge is 
another important Requisite to make a Profef- 
for of Divinity, (and fuch you know is every Do- 
Bor,) or zpublickPreacheroftheGofpel, (which 

And Humane Learning. 


every Dottor is not,} may appear by kht Curfe 
of the Foolijh Shepherd, whofe Right Eye was dar- 
kped,(that is to fay, as the molt learned do In- 
terpret j) who had not the Knowledge of human 
Learning; And as evident it is^by what the Pro- 
phet Ijaiah fpake, at once of himfelf, and our 
bleiled Saviour ; The Lord God hath given me the 
Tongue of the Learned, And to what end hath he gi- 
ven it ? to the end that IJhould kpoxv how to [peak, 
a word infeafon to him that is weary. (Ifa t 50,4.) 
This indeed fhould be the end of all our eloquence 
and Learning , (not the venting fuch things as 
fmell of nothing but jiudy, and Jjfettation y but') 
The Glory of God, and the good of Men. Of the 
firfl I fhall fpeak in its proper place. And here 
obferve touching the Second, That as Ijaiah, 
after Alofes, was the mofl Learned and the mojl 
eloquent oia\\ the Prophets, fohis bed ufe of 
both, was to fpeah^a word in Seafon to any Soul 
that fhould want it in any kind. And this is 
certainly the Trade we are all to drive, becaufe 
for this end efpecially we were bound over unto 
the Muf es, and fervd Jpprentijhips in the Schools, 
that we might duly ferVe God by being eminently 
ufetul to all our Neighbours. As by inputting the 
Ignorant, by admonishing the negligently reproving 

T t 2° the 


The Advantages of Divine, 

the guilty , by counfelling the doubtfully by com- 
forting the Afflitted, and by giving good example 
to each of Thefe^which way foever our Learning 
lteSjand whatfoever our skill in the Tongues may 
be j we muft put a right B>*/i and Bent upon it; 
we mud ftudy to make ic ferve, and not to rule 
us^And we muft ftudy- to make it ferve, not for 
ornament 3 but ufe-, And^but that there is ufe fom- 
times of Ornament, not for an Ornament to our 
f elves, but the #/* of others. In a word, if we are 
fharers of any good farts, whether natural, or ac- 
quird,wt muft not think themgtW enough, until 
the ufe and the end have made them eminently 
better. That \%, until they are employed, (as by 
God they are intrujled,) for the perfecting of the 
Saints, for the work, of the Miniftry, and for the 
edifying of the Body of Chriji, (Eph. 4. 11.) 
V. But then for the bringing of this about, it is not 

enough that we f peak with Tongues, no nor with 
fiery Tongues neither, nor yet with fiery clove n 
Tongues^ unlefs they are cleft and fet oufire by 
the Spirit of Unity, and Truth.- For it is many 
times don by the Spirit of Error., and Divifion. 
There are Tongues that are cloven even by him 
that is known by his cloven Feet. And there are 
James 3. 6. Tongues fet on fire, not from Heaven, but oiHell. 


Above Humane Learning. 


fuch is the cloven and fiery Tongue, wherewith a 
man does blej's God, and either Curje,ox belie His 
Neighbourly .9.) iSor is fuch a Torgue bctter'd 
by skill in Arabic^ or Ht.breiv, in Coptic k* or 5j/- 
rwr t, in GVe ei^or L*f iwjbut the more it is cloven^ 
'tis (till the tewr/i 5 becaufe by io much the abler 
to Jet on fire * ffoe CW/e ofi Nature. Tis never e- 
nough tobedcplor'dj (and in this place efpeci- 
ally^j That fince the Jefuits and their ^ej 
have made ufe of their Tongues to conceal their 
meanings, (which by God were intended to lay 
them open j) afadder confiufion hath been made 
of the diftintfefi Languages and Tongues, than 
that which was given for a Defeat at the Tower 
of Babel. St. James does put fuch zjireffe upon 
it 3 as if on the Tip of a mans T^gwdtoodall 
Religion. For let his Almes be never fo great, 
his Fafiings never fo many, his Prayers never fo 
long, and other Affions never fo Jpecious, yet 
iffee bridleth not his Tongue from injurious Ca± 
lumnies and faljhoods, He is a man either of 
none, ox Z Vain Religion. (Jam. 1.25.) The 
reafon of which is very evident. For a lye (land- 
ing /^e/jV* is Breach of Truth} and joyn'dto 
u?««ejp, is Breach of Jufiice^ and referring to 
Neighbour, is Breach of Charity. And by the 


Jam. 5. 5. 


The Advantages of Dhine > 


Math. 16.1$, 

Breach of all three, down goes Religion. If it 
is flatly contumelious, (or but by way oi 'obtrefla- 
tion^) it is not nakedly a lye, but an arrant flan- 
der ; which, if malicioufly committed, and fo 
committed by a Perfon whofe knowledge is great, 
and his Callingfacnd, makes the Top of that 
Ladder , whereupon fo many thoufands have 
climb" d to Ruin. 

Now for the Cure of this in fome, and for 
the Prevention of it in others, prefle we our 
felves to an Improvement of the next obferva- 
ble in the Text. For the Apoftles, being fill'd 
with the holy Ghojl, did not only begin to [peak, 
and to fpeak with Tongues, but w^jfi^ with 
other Tongues. I mean not only in the literal, 
but moral fenfe of that word. For St. Peter 
who had fpoken with a Tongue of Tergiverfa- 
tion, by denying gncl forfwearing his matter Chrifl, 
did now at laft: begin to fpeak with another 
Tongue ; a Tongue that honour d him, and owrid 
him, and preach t him up to * every Creature. 
This alone was the change that enrich t his mouth. 
Not his wonderful Ability to fpeak in all forts 
of Language, but his Preaching of the G of pell in 
every one. Many Graceleffe men have Tongues 
wherewkh they fpeak as they are prompted by 


And Humane Learning. 


/earned Heads , But His was prompted by an 
honeji and Zealous Heart too. There are that 
come to the UniDcrfity, who witnflbt either/to^, 
or Injpiration, do learn to fpeak Mil other 
Tenguit$ Yet I cannot fay with w^ much 
lelTe with better, but with Tongues much worfe 
than they did before. Nor is rittcijc any where 
fo /j^j and fo deplorable a Spectacle, as that 
which fome times appeares in this Houfe of 
Prayer j when in the folemnef A^embly of all the j 
Year^a Scmof G^fhallbefo transform'*! into 
the abfolute Gwzp of a S^» otTielial, as to *(<?- 
//>*/* bis own Soul, in the defihngof Himfelfe and 
the Houfeoi God> by an applauded Defamati- 
on of his Superiours; by fubjedting them to the 
Contumelies and J f ferities of his Tongue, which 
is not only the * unrulicfl, but in fW cafe alfo, 
the *filtbiefi member of his Body. In fuch a 
place as this is, It were to be wifh't that men 
would J peak, with other Tongues than thofe 
are^even with Tongues which may demonftrate, 
if not that they are fill'd, yet at leaft that 
they are Seafond, and not quite Void of the 
Holy Ghojl. And here I cannot , I dare not 
forbear to lay, (to as many as fear God, and 
are afraid to fe ar men in this Congregation,) 


* Jam. 3. 8. 
Ibid. v. 6. 

1^6 The Advantages of Divine, 

That wher^a Cato fhall have been able to keep 
a Zame more j&awe on a Heathen Theatre 3 than 
many Dottorsiwv can in a Christian Church • 
when under one and the fame Roof, Dagon is 
coupl'd with the^r^, Jehovah with JMercury, 
The Pulpit with the Stage, and Divinity with 
Trophanenefs ; It will become as many of us, 
as are not only Followers , but Embajfadours of 
Chrift, even to imitate his Example, who W 
tfee Hucksters out of the Temple, by our well 
meant Indeavours to whip the Scoffers out of the 
Church. And if He ufeda J?^ of CWx, well 
may we ufe one of Scorpions. Becaufe Propba- 
neffe in a Chrifiian is very much wwje than in 
a Jew? ; and This withall a worfe Prophanenejfe. 
Such fcandalous Sins as are but chargable to 
others^ are in reafon to be punifb't with greater 
pungency mils ; In as much as being Priefls, we 
italte received the holy Ghojl ; So that we Sin, 
when we Sin, againft greater Light, and againft 
greater Obligations to ceafe from Sinning. We 
do the Devil greater Service by the Impurity of 
our Lr^ than we can poflibly do GWby our 
pureji DoBrins. Whenfecular Jews were muti- 
neers againft the King and the Prieft> (for Afy/^x 
and Aaron were nothing elfe,) God Almighty 


And Humane Learning, 


was iofMienty as to punifh them by Decrees. 
But when Corah and the reft of the holy Tribe 
began to fpeak againft their Governours* the 
Earth could no'longer indure to bear them; The 
Heavens could no longer indure their fight • and 
Hell could no longer fuftein their *4bfence. 
Then let all of this Place^which was intended by 
God and our pious Founders, for a Nurfecy of 
Vertue, as well as Learning, addiB Themfehes, 
and f retail with others, to fpeak henceforward 
with other Tongues than they were wont. Let 
them that have fpoken either with wanton, or 
jlanderous Tongues., now fpeak with Tongues 
that are mode fl^znd Void of malice. For if Luther, 
I and MelanBhon, who were men of great Learn- 
ing, and .Academically bred, were yet provo'kt 
into an Enmity to publick Academies and Schools, 
meerly in hatred to the Corruptions continuing in 
them uncontrould-, How much more will They 
be tempted to greater Enmity than others, 
who cannot diftinguifh the Abuje from the ufe 
of Things ? we know that many Perfons of 
Honour do fend their Sons to this place, not to 
learn a little Logick^with a great meafure of Pro- 
phanneffe, and 10 to go the more Learnedly, not 
tht lejfe furely to deftru&ion; not to Swear or 

U u talk 

Nonne Melan- 
lihon aliquan- 
do damnavit 
Scholas pub' 
lieu * nonne 
Luthcrnt to- 
tarn Pkilofo- 
pbiam Arifto- 
telicam voca- ' 
uit Diabolic ai 
nonne idem 
fcripfit omnes 
fcientias fpe- 
cuhtivat ejje 
peccata, fyc. 
5p. p. 2127. 


The Advantages of Divine , 


talk loofely in Greek and Latin, (for of that 
there is enough in their ^Mother Tongue,)Buz to 
fpeak modefily, and fitly, and (without difpa- 
ragement be it fpoken,) nligioufiy too upon all 
occafions; to gather Siens as well as Fruit from 
the Tree of knowledge, and ingraft them- into the 
Jlockof the Tree of Life. The Univerfi ty can 
make us but learned Fools, (as Petrarch word's 
it,) in cafe we fpeak only with other Tongues, 
and not as the Spirit does give us utterance. 

Which to the end that we may do, we are 
to fpeak of fuch things, as the Spirit can delight 
to afjiji us in. The Upotfles themf elves, in their 
common Talk, had but an ufuai and common A (fi- 
nance too ; which yet may be called not impro- 
perly the Ajfitfance of the Jfirit. But when the 
sfjfiBance was extraordinary, Then they could 
fpeak of nothing lower, than of the gloncvj and 
wonderful works of God, (v. 12.) That indeed 
fhould be the fubjeft of all our publick Dif- 
courfes and Undertakings. Not a pitiful often- 
tation of a little unfandtified Wit, or Learnings 
not z deplorable Ability to fpeak of things Sacred 
like z'Buffon, to purchafe the lamentable Re- 
pute of being a Drolling EcclefiaSlick., by being 

And Humane Learning, 


ingenioujly Scurrilous, and very pkafantly* pro- 
phase j Things exprefled in Holy Wric by* 
fjofill; Talkjng andjfejiingy <"»e?\*>"& fcreM»**«> winch 
are both branded in the lame (\ile D with Ftiwf- 
cation, and Ancleanneffe, and or^r ffci^jf r/of fu ^ 
namd, by nafon of which (faith the Apoftle) 
ffc wrath of God cometh upon the Children ofDif- 
obedience, Noj In all our [olemn mettinis, e- 
fpecially 77?f» when we tread in GWV Courts > 
we ought to fpeak ••wi**^ io as not to difgrac'e 3 
but 4^r» the Gofpel. We mull nle all our 
Learning* and Elocution (if we have any,) as the 
Jpofiles here did their miraculous gift of Tongues^ 
not to gratifie the /rrfo of ungracious jwra, but 
to trumpet out the wonder full works oj Gud. That 
they who cannot indure to think, we can be e- 
mmencly worthy^ may yet be forced toconfede 
we zxefcrious Chriftians. And fince Si. James 
is very pf&tVC 3 that he who ojjendeth not in word 
is a perfect man, let us contend and reach forth 
towards this perfection • Hill indeavouring to 
to fpeak with the beji Tongues we have, if not 35 
mzvfUlA with the holy Gboft, yet at lead like 
them that ipeak as the Spirit gires them utterance. 
That io when other mens Tongues fball be 
em ploy 'd in crying cut for a Drop of water 3 im- 
U u 2 por tuning 


The Advantages of Divine, &c. 

portaning the mountains to fall upon them^ (to hide 
them from the face of Him that Jitteth upon the 
Throne, and from the wrath of the Lamb,) Our 
Tongues may joyn in Confort with the divine 
Choir of Angels ; with the Congregation oftbefirfl- 
Born whofe names ate written in beaVen; and with 
the Soulesofjuji men made per f eft; Singing Ho- 
fannahs^and Hallelujas, to him that Jitteth upon the 
Throne^ and unto the Lamb for ever more m 




7 'he Trimitive %ulc offyformation : 

Delivered in a 


His MAIESTYat Whitehall, 

Febiu \66i. 
Vindication 6fOur QHV%CH 

Againft the 


Tublijbed by His Majejliesfpecial Qommand. 

The Ninth Edition. 



High and Mighty Monarch 

Charles the IJ. 

By the Grace of God, King of 
Great 'Britain 5 Fr t wc^and IreUnd, 
Defender of the Faith. 

Moft Gratious 2nd Dread Soveraign, 

Hut 'which never had been ex* 
poid unto a wittily-miila- 
king and crooked world , 
but in a dutiful fiibmiffion 

toYourQommand^majat lea/lforThis, 

iff or no other rcajon, bejuftly offer d to 

\hur Protection. <i4 rid this is don with \ 

Lzfteady, though humble confidence of 

\fuccejje ; becauje The Defender 

OfThe Faithy which was once 

delivered unto the Saints, cannot p of* 

fibly chufe but befo to Irlivnjvho does ear- 

X z neftly 

Judt 1 

The Epiftle Dedicatory, 

J*de i.j. 

neftly contend for the Very fame, be~ 
caufe for no other Faith than That 
which was from the Beginning. If 
for This 1 have co n te n d e d with as m ueh 
earneftnefs from the Pulpit, as The 
Romanifts/row^Prefle./o contend 
agai n ft it- Ihave not only the ¥ Exhor- 
tation and Authority of a Text, but the 
Exigence ofthe'Ywnt to excufeme in it. 
$\(ow as the R omans in the Time of 
the fecond Punick War, could not 
thinly of a fitter way for the driving of 
Hannibal out of Italy, than -ScipioV 
marchingwithan Army out of Italy into 
hhicpz, giving Hannibal ^NecefTity 
to go from Rome , for the raifing of the 
Siege which was laid to Carthage - So 
could 1 not thin\of a fitter Cour/e to dis- 
appoint the Pontificians in their At- 
tempts 0»Our Churchythan thus by ma- 
k^ngit theirT ask to view the Infirmities 


The Epiftle Dedicatory. [ 

of their O w n . To which ejfell I wasexci- 
tc&to fpend my felf, and to be ipent, 
(lflmayfpea\in thephrafc of our (jr eat 
Jpojllc,)notfrom an arrogantOpinion 
of any fufficiency in my felf, (who am 
one of the Leaft among the Regular Sons 
cftheClmrcb of England, juntas relying 
on the fufficiency of theC aufe Itoohjn 
hand } (sre/peciallyoit the Help oft be AIL 
furficient, who often lo^es tomake ufe of 
//:>£> weakeftlnllruments, to eff eel the 
bringingdown oft he flrongeftHolds 
1 fuppofe my c Di/courfe,howeyer inno- 
cent in itjcifwilljzt he likely to meet with 
many, notoriety learned, and [ubul 3 hut 
Keftlefs enemies-Men e/pleafant infl- 
nuations, andyery plaufible Snares^ 
nay , are apt (where they have 
Po\ver)fo* confute their Opponents 
£jFire andF aggot.'Bw/ whm I confider 
how well my Margin does lend I'rotc&L 



' for. 1 0.4. 


* Eo fane loco 
.Hxrefa funt,uc 
;non tarn arte 
t & Imiuftria, 
iquam Alexan. 
kdn ^!adio,ea- 
;rum Gordius 

Nodui diflojvi 
■rciVc,q afique 

| ^ po'llnis Lyra 
Jmitigandx vi- 
jdeamur, StJple- 
[itajl Epi,7. De- 

dic. wens de 


7 he b piftle Dedicatory. 

on to my Text, (for I reckon that my 
CitSLtionSjivhich I could not with Tru* 
dence represent out of a Tulpit , are the 
ufefullefl part of my whole Performance, 
becaufe ^Evidence and Warrant 
of all the rejl>^) I cannot fearfully appre- 
hend, what V Vit or L anguage (or ill 
us'd Learning) can do againft it, Jo far 
\ forth as it is arm' d with Notoriety of 
Facl/'# its Vindication- and hath the 
published ConfefTions of thofe their] 
| AbleftHyperafpifta^/w cannot nr- 
I tainly by them of their owr perfwaflon, 
! withhonor.or contradicted. 
If they are guilty in their Writings, 
it is rather their own, than theirli eaders 
Fault- ih(or is it their Readers, but 
x Their misfortune, if they are found So to 
| be by their own Cotlceilions.JA(or^» 
they rationally be angry at tbeir%ea~ 
der's NecerTity to bdizvethem- ejpecu 


The Epiftle Dedicatory. 

ally when they write with jo becoming a 

proofo/Impartiality, as that by which 

they afperfe ^WaccufeThemfelves.l/ 1 

it finally foall apear , They are * co n - 

demn'd out of their mouthes, Qts Go- 

liah's Head was cut off by David, not 

with David's, but with QoYuKs own 

Sword,} and that I am not jo fevere in 

taking Notice of their ConfefTions, as 

They haye been wwfoThemfelves in the 

Printing 0/ them, (for I cannot be [aid to 

have revealed any fecrets , by meerly 

Hie wing before the Sun , what They 

haye fent into the Light,) I thin^how- 

ever They may haye Appetite , They 

cannot haye Reafon to complain. 

I haye intreated of many SubjeHs 
within the Compafs of an hour,o» each of 
which it would be eafie to /fend a year. 
T^ut I bayefpofyn moft at large of theSu- 
premacy of the Pope^x wellbecaufe it 

J t 


1 Sm. 

\ The Epiftle Dedicatory. 

* Etenim de 
ciim de Prima, 
tu Pontificis a. 
me dicam, de 

(lian<e,\<l enim 
acne Ecc'efia 
anvtvd diffolvi, 
& coitcidere. 

I Bellam.i/tPr&f. 

j ed lihmdeStm. 

\ Tmtif.Tm i. 
fiS86.E<&. i a . 
golftad.i 590. 

isaTointivherein the Honor 4/^/ Safe- 
ty o/Your M ajeftfes Dominions 4r£ 
mod concern'd, ^ becauje it is the 
chief, if not only Hinge, (Jha\>e* 
^ellarmine'safTertion/tfr ivbatl fay,) 
on which does hang the whole ftrefs of 
the Pap A Fab rick. 

If herein >as Ihay>e obey 'd,Z ' jhallalfo 
be found to have fervd 5W Majtfy 
The Jole difcharge efmy Qutyn>i/i£>e 
abundantly my Reward • becauje I am 
not more by Confcienc- ,*;/</ Obligati- 
on 0/Tiratitude, than by the Volun- 
tary Bent and Inclination of my 

Your \4 ajefties moft devo- 
ted and moft Dutiful j 
Subjed and Chaplain, ; 

Thomas Pierce. 


Matth, XIX, 8. 

TSutfrom the beginning it was not jo. 

Here are but very few 
things either fo little y or 
(6 great, whether in Art y 
or Nature , whether in 
(Politic fit %eligion jw\\\ch 
are not willing to take 
advantage from the meer 
credit of their Antiquity. 

Firft for Art • Any part of Thih/opby pennd 
by Hermes Trifmegi/lus, any Script of Geogra- 
phy bearing the name of jimximander , any 
Muflcall Compofttion fung by Amphion to his 
H* r p, any piece of the Matbematicks foidto be 

Y y writ 

35° I 

The Primitive %ule 

1 4- 

writ by Zo;o.tftres y any Relique of Carved 
Tborke from infpir'd Be^aUel t or any remnant 
of Embroidery from the Theopneuft dholiab 
would at lead for the honor of being reckoned 
to be the fir ft. be alfo reckon'd to be the bejl of 
any Antiquaries f\eimelia. 

And as it is in the Things otJrt , fo is it 
alfo inthofe o£ls(a!ure. How do the Gentle/ 
men of Venice delight themfelves in their Amu 
quity ? and yet they travel for their Original , 
no farther back then the JiegerQ? Troy. Where- 
as the Jrcadiam derive their Pedigree even 
from juptter and Calijlo, and will needs have 
their Nation exceed the Moon in Seniority. 
Nay .though Aig)pt(\n the jadgmentof * Vi* 
odor'H the Sictleote ) hath better pretenfions 
than any other , yet the Barbarians as well as 
Greeks have ftul affe&ed a Primogeniture. Nay 
fo far has this Ambition tranfportcd/otfi^ that 
they will needs have been begun from before 
the Trotobhfl, as it were itcbin? to be as old as 
the Julian period, 7 64 years before the begin- 
ning of the World. Thus hath been 
I courted in Art and Nature. , 

If in the third place we come to f P6litie y we 
fliall find Cufiom$ gainingReverence from the 


/2^»F £*t/7K* 

(tt.Diodo* Sic. 
Edit.H. Ste, 

of l{e formation 

I J5i 

fole merit of their Duration. And as a Cu/hm 
by meer (Continuance does wear ic felf into a 
Law . fo the more *gr<il a Lalo is grown, the 
lelTe 'tis liable to a %eptal . by how much the 
more ic is (Irickfin in years y by To much the lefs 
ic is *A cr pit : And that for this reafon^becauie 
the longer ic endures, the more it inclines to its 
perfedlion; that is to fay } its immortality. 

Laft of all for Religion^ the Cafe is clear out 
of lu tullian. U venix quod fffvff, id print quod 
ab initio. 7 hat Religion "Wa^s the trueft . which 
wm the firjl ; and that the fir (I, "Which 7b as from 
the beginning. And as He againft Marcion, (o 
fuflin Martyr againft the Grecians , did prove 
the Divinity of the Tentatcuch from the /tftff/- 
qutty of its writer* The ^f mw enjoy 'd the /7/*y? 
Lawgiver t by the Conf eft-ton of the Gentiles. 
Mofes preached the God of Jbrabam, whilft 
X/;d/?y Milefiw was yet unborn. Nor was it a 
thing to be imagined , that God (hoi\\d fuffct 
ihcVtVtlto have a (7uf/>7in the world, before 
him(eif had any Church. And i.hence * I 
tiusLirhtenfis , to prove the (Witi of any /)$- 
Brine % or the Legality of a Traffice^ does ar 
the Cafe from a ThrecfoldTopick; The Uruver- 
fality ? the Qonjent> and the Antiquity of* Tra- 
dition, Y y z Which 

Ftrtl/, advcrfia 

! AlJYClO. L4 C J. 

I p. 406. Etf'if. 
I *©■ MftCVvfj 

j'E^b.p. 9. 
. * id ff* 1 

1 1 |?f,|S /c- 

? / \l -t..t v., AfJti- 


' c.j.pcr 0/. i 


The Primitive <l{ule 


Which Rule if we apply unto the /cope of 

this Text y as it ftands in relation unto the Con- 

text, we fhall have more to fay for it, than for 

moft Qonttttutions,div'tne,or human. For That 

of Marriage is almojl as old as Nature. There 

I was no fooner one man • but God divided him 

i into two . And then no fooner were there 

two, but he ««rW them into one. This is ) 

That [acred Inftitution which was made with j 

Mankind in a ftate of Innocence ; the very 

Ground and Foundation of all both /acred and 

n>/7 Government. It was by (ending back 

the Tharifees to the moft venerable dntiquity } 

that our Lord here aflerted the Z.*^ oi Wedlock, 

againftthe old Cuftom of their Divorce. Whilft 

they had made themfclves </r«wA with their 

w«J</)( fireams, Hedire&ed them to the Foun* 

\ tain, to drink ihercifelves into fobriety.They infi- 

> fted al ogether on the Mofaical Di/penfition • 

| B,t He endeavour'd to reform them by the 

; moft Trimitive Inftitution. They alledged a 

■ Quftom y but HezLalv. Tbeya.TermiJJ]on, and 

: that from Mofes > But He a Trecept, and that 

| from God. They did reckon from afarr ojjf , 

But notj as He, from the Beginning. 


of Reformation. 


* Vcrfc t. 

1 In that owe Qu:({\on ohhcThari/ee* ,* jvhy I* Vc 
did Mofes command us to give her a writing of 
Divorce, and to put her aTbaj ? they put a Fal- 
lacy upon Chriff, call'd Vlurium Interrogation 
num. For Mofes onely Permitted them to put her 
aDray* but Commanded them^ifthey d\d)to give 
her a voting of Divorce. And accordingly their 
' Falhcj is deteSled by Chrift in his sinfwer to 
; them. Mofes (did not command, but meerly) 
* fujfer'd you in your Cuftom of making un- 
juftifiable Divorcements. 'EW*f 4tr, he /w- 
mined, that is to (ay, he did not punifli it; not j 
allowing \i as vood } but winking at it as the lefler 
of two great eVi/r. He fufferd it to be fafe 
in /oro So//,- could not fecure you from the 
Guilt , for which ye muft anfwer in foro To- 
ll. And why did he fuffer, what he could not 
Approve ? Not for the foftneffe of your heads, 
tthich made you ignorant of your Duties- but 
for the hardnefj'z of your hearts, which made you 
refolute not to do them: ye were fo barba- 
rous and brut ifo upon every flight Qaufe, (or 
Occafion rather,) that if ye might not put her 
aw.i), ye would ufc her Tborfe. Ye would ma- 
ny times beat, and fometimes murder . fome- 
times £«r> her alive, by bringing another into j 

rfc 7 . 


The Primitive %ule 

* Gen. 1.27. 
Match. 19.4. 
t Gen. 1.14. 
Match. 19.5. 

her r Bed. So that the Liberty of Divorce, how- 
ever apoyjon in it fdf y was (through the tard- 
nefiofyoux hearts) permitted to you for an An- 
tidote. But /row the beginning it wm not Jo. 
And ye rauft put a wide difference betwixt 
an Indulgence of Man^ and a Law of Cod. To 
ftatethecontroverfie aright, ye mud com- 
pare the frU Precept with your cuftowary Fra- 
flice^ not reckoning as far as from Mo/esonely, 
but as far as from Adam too ; ye muft not one* 
ly look forwards, from the year of the (reation 
z^oo.hwt^Xiobackwards from thence,unto the 
year of the Creation . The way to underftand 
the 'Husband's Duty towards the Wife, ("and 
I fo to %tform,2& not to Innovate J is to'confider 
I thelbords of Gai when he made the Wife out 
j of the Husband. For * £&• f taf wwde f/jew at 
I the beginning made them Male and Female , and 
I /aid, t F^r */;«■ caufe fliaU a man leave Father, 
I and Mother , and fiail cleave unto bis Wtfe^ and 
they twain [hail be one Flejh. What therefore God 
\ bathjoynd together Jet not man put afunder, The 
Antecedent command w 7 as from God the Father; 
the command in the fequel from God the Son. 
And though the fra&ice chhetfewes had been 
contrariant to them both , by a Trefcription al- 

' troft, 

of Reformation. 


mi as oU as two thoufaad years % yet as old as 
it was/twas bat an overgrown Innovation. For 
j***iX** ■*•*»«» ?*• , /row f/,c beginning it was 
not fo. 

Thus our Saviour being lent to \eform the 
/i'Mtf^made known the l\aL' okh\s'i{ef-)r)? uitL 
oa.And th^ Lr(Jon\\\\:c\\ it affords us is (in my 
poor judgment) ofgreatlmportance For when 
the Dotirineot Difcipltne of our Qmrcb efta* 
blillit here in England (hail be attempted by the 
Corruptions of Modern *?/;.*n/<^5,whofhallaf* 
fert againftM^/asf foA here did againfl: our &*- 
v/o/*r,)either their rorreign Super fictions fxo lay 
no wot fe,) or their domeftick Profanations /to 
fay no more;} vve cannot better deal with 
Them % than as our Saviour here dealt with the pmHaSiii 
ancient Tharifees^ chat is, vve cannot better puj 
them tofhame and /i/f ac* , than by demonltra- 
; the 2>{pVelty and fcu/c extraction of Their 
Pretenhons, whilft we evince at the fame in- 
ftam the Sacred Antiquity of o«/- o^ >/. When 
fchoy obtrude tbeii 'l{ev:lathms ^or teach for Do* 
Urine* I the meet commandment* of meri 7 

we mud aske them every one,/;oTfc they readin 
the beginning. We may not draw out of their 
Ditches, be the Currents never lb long y whilft 


fia ft no* tarn 
ma trcm cxhibct 
cl 5 qna in No- 
yercam. %eitnt 
in id Scribje & 
Phjrif^i, 8,-c. 
Johan. Sari$bu- 
rienfis (ad Pa- 

Hum ..) in Po. 
lycratic. 1. 6. 


Ibe Primitive %ule 

(a) Epipfr.H^. 

August, de H<£. 
m.Tom. ?. 


(o) Augufi. 
contra Donat. 
Tom.j l.x. p. 
(c)Epi r b.H&r. 


f.Hn;y.5 4r.2 5- 
E<to B4///1542. 
(ej Ircn.Ub.i, 
cap.t+ $7$. 
3 5. p. 80. 0/o#. 
(g) Jrw. ti. 
cap i0.p.48>&c. 
Epi/fe. H«*v.66. 

dfoofow principiu 
»<>g 625.641. 
6 7 5. 

we have waters of our ouw of a nobler Ta/fc, 
which we ean eafily trace back to the cryftal 

And firft of all it concern's us to marke the 
Empbafef, which our Ancient of dayes thought 
fit to pus on the Beginning} that no inferior An- 
tiquity may be in danger to deceive us. For 
there is hardly any Here fie 01 Usurpation in the 
Church,which may not truly pretend to fome 
great Antiquity , though not foold as the Old 
man % much leflc as the Old Serpent. a 1 he 
Vi/cipima)ians may fetch theirs from as far as 
the Heretick Aerius* who wanting merit to 
advance him from a Tretbyter to a 'Bijlwp^ 
wanted not arrogance and enyy to leflen the 
Bijhop into zTresbyter. But His Antiquity 
is a junior , as well to.thatofthe^wrfta//ritfj | 
as to that of the Socitiians. For the b Ana* 
bapttfis may boaft they are as old as dgrippi* 
nws^ and the c Socinians as Sabellius. The d Soti- 
fidiansand Antinomians are corneas far as from 
Eunomius. The c %anters from Carpocrates. 
The f Millenaries from Papm. The /rre- 
fpeftive (o)l\eprobatariansfoGXt\ Simon Magus, 
and the Manitbees. The TontificiansflikQ the 
Mabumetans)hzyc iuch z^bapfody o£ Religion, 



I 557 

a Religion io compounded ofleveral Errors and 
Corruptions , (which yet are blended wich 
many Doctrines mo([ foand^nd Orthodox,) that 
to find out the agie of their feveral Ingredients . 
it will be neceflary to rake into feveral Times 

THe great Talladium of the Conclave, rhe 
famous point of Infallibility, ( which 
if you take away from them, down goestheir 
Troy, it being abfolutely impoflible that the 
learned Members of inch a Qburcb fhould glib 
Iy fwallovv (o many Errors } unlefs by Ivval 
lowing this firfl:, That Jl?e cannot Erre-j 1 fay, 
the point of Infallibility (which is a very old 
Article of their very nelt> Qreed % a Creed net 
perfected by its Compofers, until the Council 
at Trent,) we cannot better derive than from 
the Scholars of (a ) Marcus in Irenxus 5 or from 
the G.'iojlicks in (7?) Spiphanins. They had their 
Purgatory from (c)Origen f (one of the £*/? in- 
deed in o>2f kind, but in another one of the 

(*) htn.Advcr 

Bsfrf.p i?. ■ 
(bj— Ka) X^« 

. 1 1 H*r, 16. 

!4«U -b: l.H:Ci. i7-p. l oi- (c)Nocc,Thac BellarWhu ha\'.n^ bna(ted(IJ6 iJe?urgaUari$j.ii 

p. 1 8 4 1 . E Yif • Irtgo.'/i trf.^.D.i^oJ ThdtdUtbe hn'ients^olb Grcikaud Luiic, fumiU: 
time of the hpe (lies, did Mil) ; affirm tbe dotli'mc cf Fur gator*, «ouM not pnrc an c! jcr ':n' 
fiance, than in rjg«, and TcrtuUun, c.6. /Tor S.£7<wfrtr,and S.DfffStfarc both fuprcfit';-. 
and tKcrctors reckon'd as goo4 as none,) but by r^coiufe untoths Hcathens 3 c.i.c % 7.M778J 

358 ) 

The Primitive ^ule 

worjtpfom ancient Writers ; notonelyan Hr 
retick, but an HxrejianhaJ or atthe fartheft 
iiotnTerttilltan , who had it from no better 
Authour,than ibx(d)J)cb*He?ettck Montauus. 
Nor does Bellarmine mend the matter, by de- 
riving it as far as from Virgil's Jbneiii } and 
from Tally in his Tale of the Dream otSctpio, 
and farther yet from Tlatcs Gorgizs ; unlefle 
he thinks that an Heathen is any whit fitter 
than an Htnlick ,tog\vt Ad vantage to a point 
of the %pman ¥ Faith. Their Denial of 
Marriage to all that enter into the Triefibood 
is dated by tbemfehes but from Pope (e) Q?~ 
lixtm. Their (f) Tranfabffantiuion is from 
ths Lateran Council, Their (g)Half-Communi* 
on is no older than fincethe times of hqui* 
nets ; unlefle they will own it from the Stani* 
chees f to give it the credit of more Antiquity. 
Their publick praying before the people in 
an unknown Tongue , may be fetch*; indeed as 
far as from Gregory the Great. Their Invoca- 

arm* ul ' ' 

(e) Liquet item, ™ oriental} & Occident all Ecclcfia, ufque ad tetnpus prohibitions a Ctlixtofacte, 
Sacerdotum tM)ugi* liciia fuff'c. Masimil.i.apud Thuan. 1.3 5 .p. 505, ?0 £. 
if) Ante hateYa/WifcConciliumtranfubfianthtio non fait dogma Fic/ 4.£ent.Dift.i i.q<$. 
(g) tfegare non pojfumits^tim in Ecclefia Lamafuifie njnm utriiijque ffcciciyO 1 ufqae ad tem- 
pora S Shorn* rf»wJJc.Vafq,in j.Difp. n^.c.3.11.3 8, 


(rf; Hoc enam 
Par ac Ictus (j.e. 
vloniMus) Ere- 


See BelUrmine 
contradifted by 
the T(omanifls 

c#»tr. Luiberum, 
&€. Antvcrp. 
if ij.Po/yrfor. 
V/»g. Inv.Rer. 
Edit. Kafil. 
1524. Saire^, 
i/iAquin.far.i % 
j, 59. ar7. 6. 

tsVogunt. 1604. 
Tto<tf r* A/. 
bitf Ea(l»Saxo- 
nam de McAio 
An'imarum fiatu, 
per totum libr. 
fptciatim De- 
menfo.p. 569, 




tion of Saints df farted is no doubt an aged Er» 

ror, though not fo aged as they would have it 

for the gaining of honour to the Invention., be- ' {b)su$iu$& 

caufe St A'iftin does ( b)denie it to have been in 

his dayes. And (not to be endle/s in the begin* 

nmg of luch a limited Difcourfe , as mud not 

prelume to exceed an hour^ ) though in fo 

Mfulz field o£ matte r y 'tis very difficult not to 
be endlejje. y ) * The wiiver/al Superintendency 
or Supremacy of the Tope hath been a vifible 
ufurpation ever fince Boniface the Third. And 
fo our Adverfaries oFRjoim have more to plead 
for Their Errours then allthe nft 7 becaufe the 
rzfl were but as Muflnoms in their (everall 
times,loon ftattingup^and as foon cutdownj 
whereas the Errours oi^pme do enjoy the pre* 
tenfe ot Duration too. 

But touching each of thofe Errors, (I mean 
the Errors oftheir Traffic* , as well as $udg- \ 
tntnt^ we can fay with out Siviour in his pre- j 
fentCorrcptionofthe'PtaW/w, (whofe Er- j 
ror was older and more anthentick, that is, by 
Mo/es his permiffton had more appearance of ] 
Authority, and more to be pleaded in its exenje 
than thofe we find in the Church of '/(owe,) 
that from the beginning it U^ not fo • and we 

Zz 2 care \ 

ovdine homines 
Dei nominan. 
cur, non temen, 
a Sacerdote qui 
f tUYi fie At invo. 
camur. Augu(f % 
dz Civiratc Dei 

Bj/7/ i 541. 
(i) Tlweas vrtu 
tu$ fori a: o E- 
fifcopo Con (I an. 
\ tinopditMo, ad. 
)udieavit Titu. 
Pontifici Roma, 
no foil. Baro. 
nitM ad .A.C. 


The Primitive <^ule 


care noffrhence they come, unleffe they come 
from the Beginning. 

Indeed in matters ofmeer Indifference which 
are brought into the Government or outward 
Di/cipltne of the Church^every Church has the 
Liberty to make her own Confutations . not 
asking leave of her Sifters ,* much lefle her 
Children . onely they mud not be reputed as 
things without which there is no Salvation } nor 
be obtruded upon the People amongft the 
Articles of their Faith. We are to look upon 
nothing /^but as it comes to us from the Begin, 

And this has ever been the %ule ( I mean 
the warrantable Rule ) whereby to improve or 
reform a Church. When Efdras was intent 
on the re .building of the Temple^ he fenc not to 
Epbefw, much lcfle to %ome . he did not imi- 
tate Diana's Temple, nor enquire into the 
Rituals otNuma&ompiliut . but had recourfe 
for a Temple y to that of Solomon } and for a 
${itual 9 to that of Mo/es^ as having both been 
prelcribed by God him/elf And yec we know 
the Prophet Haggai made the people fteep 
their ^oj in a /&0«?r oiTears J by reprefenting 
how much the Co/'j had fain fliortoftheOngL 

of Information. 


/ia/.The holy Prophets in che Old Teftament, 
flievving che t»ay to a Reformation^ adviYd the 
Princes and che people to ask after the old 
paths, and Tbalk therein, as being the only good 
"bay tot the finding of reft unto their Joules y Jer. 
<5. 1 6. The Prophec lfaiah foughc to regulate 
what was amiflTeamongftthegWfcw, by bid- 
ding them have recourfe unto the Lan? and the 
Teftimony fliouldnot a people feek unto thtirGod? \ 
If any f peak not according to this word ft is lecaufe 
there is nolight in them 7 \ia>$. i p,ZQ. And ac- 
cordingly their f\jn&> who took a care to re- 
form ahufes 7 are in this folemn ftyle commen- 
ded for ic, That they walked in the Ibayes of their 
Father Da>ids chat is, reform' d what was a* 
mifs by what had been from the Beginning, 
So St. r Piul in the New Teftament, fetting 
right what was crooked about the Supper of the 
Lord in the Church of Corinth % laid his line to 
that %ule which he was Hire he had rece'r/d 
from the Lord Him f elf \ i Cor. i i • a 5. And 
thus our Saviour in my Text, finding the 
Tharifees very fond of a vitiotu practice $ which 
(upported it felfby an old Tradition and had 
fomething of Mofis to give it countenance in che 
world, ( chough indeed no more than a bare 



The Primitive %ule 

Ipermi/Jion,) could not think of a better way 
to make them fenfi ble of their Error, ( and fucb 
an Error as was their 5m too,) than by (hew. 
ing them the great and important difference, 
betwixt an Old, and a Primitive Cuftom • and 
that however their breach of Wedlock, had been 
without check from the dates of yore, yet 'twas 
for This to be reforrnd^hat'twiLS not fo from the 

In a mod dutifull conformity to which 
| example , our Reformers here in England 
( of happy memory ) having difc^ver'd in 
every part of the Church of ^ome , not 
onely horrible Corruptions in point of Tra* 
Ftice, but hideous Errors in point of Daft? ine } 
and that in matters of Faith too , (as Ifhall 
find an occafion to fliew anon* ) and ha- 
ving found by what degrees the feveral Errors 
and Corruptions wac /lily brought^ into the 
(hutch, as well as the fevera! times and feafons 
wherein the 7>{oVeltie$ received their birth and 
a* lfj?i 9 . I breeding . and prefendy after making notice ' 9 
sc/f.^.can.i | t [ iac j n fa found! of Yrent the { \oman Par- 
zi.&ciuam | tiians were not afraid to make a Aw /?r» 
gfauS° m "V/« o/Rmfc, whilft the &wi/fo of the Mi/?, 
the Doctrine af furgatory , the Invocation of. 

Saints, j 

(a) Vide Con. 
cil. Tridenr. Crftf. «, 

Edit. Bin. pag. 

of (Reformation. 


Saints i the Worfhip of Images 9 and the like, 
were* commanded to be embraced under pain of 
dd>nmlion , (as it were in contempt of the Af- 
files d:nuntiation y Gal. i, S. by which that 
brattice of thofe Con/pirators trade them lia 
ble to a curje,) and farther yet, that in the 
Canon of the Fourth Se/uon of that Qouncd^ the 
V^oman Church was nude to differ as well 
from her ancient and purer Jt if ,as from all other 
Churches befides her felf , in that there were 
many meerly human (I -do not fay profane) 
Writings, and many unwritten Traditions alfo, 
not only decreed to be o£ h equal Authority with 
the Scnpttres f but with the addition of an 
Anathema to all that fliouldnotfo receive 
them: This (Hay/ being conilder'd and laid 
to heart by our %c former s^by our Rings, and 
our£7e/£j> j and £4*Vty too, met together in 
their greateft both Eccl'fta/lical znd Civil Coun* 
ci!s,) they did not confult wkh /?*//; and Woh</, 
or expedt the Court of Tfywe fhould become 
their fhyfician , which w r as indeed their^r^f 
Di]eafe . but having recourfe unto the Scrip* 
t«m and (primitive Fat her sohhc Church, they 
-coniulted thofe Oracles how things flood /r ;w 
ffo £fgiwwi^:and only /*/Mr*fi>jg from r&eifij 


(bj tfec non ' 
ipfas Traditicw 

turn ad mores 
yc> tincntcs,tan- 
quam zcl Oie te. 
niii a Cbriflo % vrt 
a SfiutH Sirncto 
pietatis aff. ctu 
ac reverent'ia. 
fufup'it ac%vtnt. 
ratur (htcSan- 
eta Synod us.) 
Trident. Cone. 
Sefs.4 Tub Pan. 
lo 3 .Bin. Ton. 

* Siquti libros 
ipfoi mtfgTHj-* 
prifacrii & 
Canovcu mi 
fufceptrk) & 
Tradition-is pr& 
contempferit, A- 
nathsma fit. ib. 


?«4 1 

The Trimitive ^ule 

whom they found to have been Separatifts 
from the primitive Churihj&Ky Therefore made 
zSeceJj'ion, that they might not partdke of the 
%oman Scbifm. And whilft they made a Se- 
cejsion for fear &( Scbifm. ("which by no other 
practice could be avoided ,) they ftudioufly 
kept to the Golden mean • neither deflroying 
the Body out of batredto the ulcer* with which 
'twas fpread 9 nor yet retaining any Ulcer in a 
pifHonsLtc dotage upon the Body. 

One remarkable Infirmity it is obvious to 
obferve in the Topifh Writers : they ever com- 
plain we have/e/f their Church; but never 
fliew us that lota, as to which we have left the 
Word of God, or the Jpoflles } ox the yet-nncorrup- 
ted and primitive Qburch , or the Four firU 
General Councils WJt are fo zealous for Anttqtti* 
ty, (provided it be but Antique Enough ^ that 
we never have defpifed a meerTradithn. which 
we could track by Cure footfteps from as far as ; 
thje times of the purefl Cbrifliam. But this is j 
ftill their childiJJ? fallacy , (be it fpoken to the | 
fhame of their greateft Giants in Difpute^who 
ftill VOHchfafe to be guilty of if, ) that they con- 
fidently fliut up the Qhurcb in <l{ome , as their 
Seniors the Vonatifls once did in Africk $ and 


of Reformation. 


pleafetocallicthe Cathlick Church, not for- 
mally , but caujally, (iaichCardinal Teronf) be- 
caufe forfooch That Particular doth infufc uni* 
Verfality into all other Churches befides it 
fclf. 1 helearned Cardinal forgetting, (which 
is often the *ffe& of his very good memory, ) 
chat the preaching ofCbri/i was to begin at 
» iferufalew. So ic was in the Tropin fie, (lfa.2. 
5.\//r.4.2.) and Co in the completion, (Luke 
1\* 47. ) Nor was it Rome, but Jntioch, in 
which the Difciples were firft call'd Qhrifliam, 
(AHs 1 1. *6.)At b Antioch therefore there was 
a Church y before St Teter w T ent thence to 
Rome. Nay 'tis exprefly affirm'd by (c)Gildas y 
(an Author very much revered by the Rcvia- 
niUsthemfehesJ that Chriftianity was in Bri- 
tain in the latter time ofTiberiu* C<*far . fome 
while after whofe death , 'tis known that 
StTe'ter remain'd in ffelbry. So that Romp 
which pretends to be a Mother, can be no 
more (atthebeft) then a Sifter -Church , and 
not the eldefl Sifter neither. 

Neglefting therefore the pretended Utju 
Verfaltty of the Roman ( that is to fay ,of a Par- 
ticular ) Church ,• let us compare her Innova- 
tions with what we find from the Beginning . 

A a a For 

*»* j{J *E«- 

Ecdcf. l.b.y. 
apud Baromum 
ad }.D. ? 8i. 
(bj To ftfjp'* 

apud Chryfoft. 

ad Fopulum 


Hom, ^. Tom. 



{c ) Tegrptre 

lit fcimus [ 

Tiber ii Cxfarii 

abfque ullo im. 

ped-miWo 1 

radiot fust in. 
dulget , id (fi 
pv<*cctta fux 
ih i/fat.Gildas 
In Epift. dc 
Excid. Irk. 

Edit «*/?/. 

3 66 ) 

The Primitive %ule 

Cislnus eft di- 
Ce^renus, p. 

(b) 'OtVofa; 

riyjog. Idem. 

p-m- „. 

Vide Tcfttmo-- 
nu Anaftafii,& 
pauli Diaconi, 
apud Baion. ad 

tui Cyriaco, E- 
pifcopo Con- 
no ad]udicavit 
titulum Oecu- 
menici Pontifici 
Romano. Baron 
Annalad A. 
(dj Johannes 
Conflantinopoli - 
tfferemje ubU 
que Oecumem- 
cum Tatriar- 
cham nominavit 
Idem ad A.C. 
<j9f,To»j.8. p. 



( For 7/;*V ltake to be the fitteft and the moft 
profitable vfe, that we can make of the fubjefl: 
we have in hand. 

And firft, confider we the Supremacy, or 
univnfd Taflorjhip of her Types : which is in- 
deed a very old , and fomewhat a profperous 
Ufurpation . an UJuypation which took its ri(e 
from more than a thou f and. years ago. But 
h e n, befides that it was/oW by the Emperour 
(a) Thocas^t once an (b)Hemick, and a Re* 
gicide, the Devillifli Murderer of Mauritius, 
(who was the E»»^ £«£*«} -, the Royal Image or 
T)//?e of our late Koyal Martyr of .Sacred Me- 
mory; ) I fay, befides that it was jfo/d by the 

I moft execrable fhocas, that is to fay, by the 
great eft Villain in the lb or Id, excepting fjrom"toell y 
and Pontius Pilate . and befides that it was 

l fold to ambitious Boniface the Third, whofe 
vile compliance with that'P/w^ was che£/r£* 

I or pitas with which he bought it • and befides 
that it was don , not out of reference 10 the 
Po/* , but in (c) difpleafure to Cyriacu* of Con* 
ftantinoplc^vvho (ftomfohn (d) his Predecef* 
(or) ufurpt the Tide of Vniverjal , before 

' 3 any Pope had pretended to it ; I fay, befides, or 
I without all this , it is fufficient for ^ to fay, 


of Reformation. | 267 

what our Saviour here faid to the ancient Pha- 
rifees, from the beginning it Wits not fo. For 
looking back to the Beginning % We find The 
Wall of God's City had Tmthe Foundations ,and in 
them were the names oftlieTni'lve Apofiles of the 
Lamb.fKcv.zi.i^.) Taut was equal atleaft 
to 'Peter, when he ivith/lood him to the face ^nd 
rebuked him in pibhck for his Vifiimulation. 
{Gal 2.1 1, 1 z,i 5 ,14 )Nay St Tcter bimfelf^s 
well as fames and fohn, who were his TeersJ 
although hefeemedto be aPillar, yet perceiving the 
Grace that Tb as given to Paul, gaVeto Barnabas 
and Paul the right hvid.of Fello n n?fl?ip.(GaLz .9,) 
Andreafon good: For Stater was but One of 
the many ApojlUs of the femes ^ whereas St Taul 
was much more y the great Apojtle of the Ge«* 
f/7ej , to whom the femes were no more than 
as a (fy'ver te an Oce**. Saint Pfter was com- 
manded, not to fleece, butto * feed the flock : 
Nor was it ever once known that he did 
lord it over Gods heritage , which himfelf had 
fo ftri&ly forbid tp others, 1 Vet* 5. 3. In 
deed a Primacy ot Order may very eafily be] 
allow'd to the See of ^ftiuf: But for any One 
Bijhop to afifeft over his Brethren a fupremacy 

* Johnii.'ifj 
16, i 7 . 



and fttriJdtcHon t is 4 raoft impu 
A a a 2 dent 


The Primitive Gtyle 

I (<OCyprianus 

an pari omnes 

inter [efitiffepo. 
! ttftate Apofrolor, 
J atque bu idem 
\ fuijfe aiio; quod\ 
j Petrus//iir.Tra. 
ftat.g. dcSim- 
jplicitate PrarJa. 
j Jj44)p.ijf. 
? (W Si Amn- 
ios qutritur , 

1 Zfrbe : ubicun. 
i g*e /w m £^//- 
I copMifrvc'Romx, 
■ // w Eugubii,five 
t Conflantinopoli s 
five Rbcgii 3 frue 
! Alexandria , 

ijSw n«i«j */«/■- 

df;» Mffi/i , " 
cjufdem est & 
[Sacerdotii. Po- 
[tentia Divitia. 
[rum i & Pauper- 
\tatk Humilitas 
[vel fublimhrcm 
\ iel infedonm 
\Epifcopum non 
.facit. C*tetum 
[emus Apofialo- 
I rumfuccefsores 
ad Evagrium, 

dent oppofttton both to the Ler^r and to the 
Senfe ot our Saviour's precept, (M&r.i 0.42,43. 
44.) Ye know, that they who are accounted to rule 
over the Gentiles, exercife lordfhip over them 3 
and their great ones exercife authority upon them. 
Butjofiallit not he amongyom But wbo/oever will 
be great among you , (ball be your Minifler^ and 
who/oever of you will be thechiejefl jball be the 
ferVtnt of all. 

That the Jpoflles vveie every one of equal! 
po^erand authority, is the pofitive faying of 
(a) St Cyprian-, Tariconfortio pr<fditi& loner is 
C^ poteftatis. And St Jerome is as exprefTe 
That (b) all Bifhops, in all places , whether at 
Rome, or at Eugubium, at Constantinople, 
or at Rhegium., are of the very fame merit , as 
to the quality of theic Offitce } how much foever 
they may differ in point of Revenue or o$En* 
dfftoments* Nay, by the Canons of the T^ofirFl 
Genet all Councils, (!S[ice, and Qonftantinople^) 
every (c) Patriarch and Bi/bop is appointed to 

j-'lf&f.) p.329. ) v » • . V . • O , , > 

|/;z;c E* E^ir: Paris eH. (c) Tl rff^oTit ictt KcaiitTu n rfAr/j<sr.a,)y A/£wt, it, nevroac- 
I ah,^ £ c# 'AAtJetysZ/siji 'ErnVjco^v xtivTuv t'xtm \yj*vr 'J^acn'ctv e-s-f-j/fc^ ttJ c*7* c P&/' 

'; <&?iv£ua. ra>Js<£\ r '£/.KAn<nca{Concil.Nicas.Can 6.'EmiJ'i) oiwhfaxK'iX^r/xjk *J zv^vAvts 

ff&^i»vJv/K Tb cixiu a'Ziv'uaiQ-. Ibid. Can 7. n^iaCeict qn£ Ant'wcbenjc EcclepJt \trveff\ hi* 
Cmovibus pr<£cipiu7*itr y eb pertinent, (insult Juftellus,^ )tf Spifcopin Antiocbenus prefer at i*r «***■ 
tropolitanis omnibui in Orient alt D; act >[u Nihil Juris illi attribution in fateros JUetroio'.itanoSy 
p\- xtzvHonQvcm Or diriis, no;i autcm ut Metropolitani omnh Dixccfcos Orientis ab eo )sre [ingu- 
lmordma'entur,ut\x\nQzzni\\yr\n\\Epi\lQlaad Alexandr, Epifcopum affercrcvidetur , co n t r * 
n-.cntem Synodi Nica:na»Juftel].p.7.ex Edit.GulicImi Voclli, A.D.1661. L fi 

of. Information. 


be chief in his proper Dioocefe . as the (Bijhop 
of Rowel's the chief in H#. And a ftri& (V) /«• 
junBion it laid on d/7, (the 'Bifbop of^ome not 
excepted,) that they prefume not to meddle in 
any Diocefe but their oVm. And the chief 
Primacies of Order were granted to ^cwe and 
to Qonslantinople , not for their having been 
theS^iofiuchorluchan^o/?/^ (e) but for 
being the two Seats ofthe two great Em/ues. 
Witnefs the famous Canon ofthe General coun- 
cil at Chalcedon y If) decreeing to the Biftop of 
£onftantinople an equality of Trhiledges with 
the 8i(hof> o{1\ome . not for any other reafon, 
than its having the good hap to be one of die 
t^o Imperial^ it'us. Nay,no longer ago before 
'Sotf/Y-jmheThirdj /who was the firfl (Bi(l)op 
of Rome that ufurp't the Title of Vniverjalj 
I fay, no longer before ILm than his next 
immediate Predecefibr Pope Gregory the Great, 
(for I reckon Sabuuan was but a Cypher,) 

(d) T«<i/**f> 

Khi)(HcU( pi 

am'irou, ftM</V 

' £x Kh)i ci tt( : 
tffMa \T7B« 

'E7n(r/.0mp 7tt 
^c'»w c/xcif- 

uPctrJ \jjj % fxu - 

\\fJJ J.OIKHV , . 

rap 7&V c+ 7c7f 

^007 7l7f xj 1 cy t^\\ti- 
9/iav 'Exx/Jt' 

7&u '/Iffiavhv 
(xo'iov e}y.oyc 


Can.z. ^>«!rf bic Cuoifibi veilt per EftfA*T7u#u»F $/ npfq&to* 7* *A9Vo^f^p 'R KK *«*/«. 1 
Jultellus M^Ctfl pi*tt Ju:>aius ad Can. Cone. Nic.6. nihil Juris nnnirum ifoclochcnq attribu- 
endumin externa Mccfopolitano^prstet Ordincm Honoris. 

(e; Confer Ju'lmian. 'Suvcl.Coufi:: 1 |i. tap.z. u;w f*x#*f 5. Ctncilii Ctnfi 

fcj «/07«{ 5&»AeW<*Ti to-' npfojSii*. El pau'b port — ia /* (Ipftfjdfftf — jfiipttutw t&T'? 

KPij ^oftiirku pg^AiaJtitai ^^.^^a/j&c.Concil.Clialccd.Can.pcnulc. 



The Primitive $(ule 

(b) ®m e(l ifle 
qui concra Sea- 
tuca Evangeli- 
ca, cont.a Ca*- 
nnmu.n Decrees, 
novum fihinfuY' 
pare no men pra- ? — N">- 
vis & profams 
vocabulis ^glorU 

— Abfit a cor- 
d'lka GbrtfUano* 
lud Blafphe- 
rpis. Greg. 
3 a. ad Maurici- 
um Augaftum. 

P7?4- ' . 
(h) Scd in hac 
ejus fuperbia 
quid ali ud fiift 
prophiqua \mi 
Ancichrifti effe 
tempora deftgna ■ 
tor? Idem ad 

Ep-HP 7 1 7 ; 
confer. L7. kpi. 
69. Eufebioj 

the horrible Wide of fucceeding Popes was 
ftigtnatiYd by a frolepjis^ by way ( not of 
Prophecy y but) of Anticipation. For (g) Gregory 
writing to Mauritius y the then-reigning Em. 
perour, (and that in very many Epiftles, ) 
touching the name otuniverfal, which the 
Bi/hop otConftantinople had vainly taken unto 
him felf , call's it a nicked and profane and blaf* 
phemous Title^a Title importing that the (h) times 
nfjmichrift T»ereathand . (little thinking that 
Pope Boniface would prefently after his de- 
ccale ufurp the fame , and prove the Pope to 
be JntichriH by the confeffton of a Tope J He 
farther difputed againft the Title by an Argu- 
ment leading adabjurdum ; *Thac if any one 
r Bi/hop were Universal ■ there would by con- 
fluence be a failing of the Vnherfal church , 
upon, the falling o£fucb a Bifhop. An Argu- 
ment, ad homines, not eafiiy to be anfwer'd, 
whatfoever Infirmity it may iabour with/a 
it felf. And fuchan Argument is That, which 

alii [que,'?, 90 l ' 

(i) Si mm Epiftcpus vacatur uilver falls, univer\a Ecclefia corritit i \.6.'Ep 24 p.&n.Er rttrfus— 
ft tUiid nomen m ca Ecc'tfui (ibi quifquam ampuit, quod apud honor um omnium yudicium fu\t y \} ni- . 
veiTa crgb Ecckfia (quod 2b fi,)* (lata fuo corruit> quando Is qui appellator Univerfalis cadit. 
Idem ad Ennd.Epift.j 2.P.7? 4. Univerfalis autcm nee etiam Romanus l ; onti£ex appeUetur, facente 
PapaPelaglofecundo, apud Gratiafi.Dccretal.p.i.dift 99, cap 4. Quit autcm illud pro indig- 
nitAterci QupeAt> quod nov arti quandum indebitamque Potentjam cibi ufurpando arrogas, &c«* 
Ita Papm d'oquuntii't Epifcopi Gsrmanici apud Goldaft.Toro.i. p.47., 

we i 

of Reformation. 


we bring againfl: the P. ;> '^pretended Head* 
P?ip, For if the Tope is the Head of the Caibo- 
lick Cburch } then the Cathoixk clinch muft 
be the 'Body of the Tope-, becaufe the Head and 
the Body are the Relative and Qotrelathc^ and 
being fuchjthty arc convertible in obliquo ; And 
then it followes unavoidably f That when 
there is no Tope at att , (which is very often ; ) 
che Catbolick Church hath then no Head . and 
when there are many Popes 4f once f ( which 
hath been iometimes the cafe J then the Ca* 
tbolick Church muft have tf once many Heads- 
and when the Pope- is Heretical^ ( as by the 
confe(?ion of the Pjpifts he now and then is, ) 
the QathvltckQbuTLb\wt\\fucbanHeid)Z$ makes 
her deleive to be beheaded. (k)That Vopit have 
been Hen?ich } and Heathens too, npt only 
by denying the Godhead of the,5<to, and by 
liking him up aSqVe the other t^jo Terfins, 
but even by Jacrificing to Idols } and a total 
sipoflafie (torn the Faith, is (a thing (o clear 
in the writings of TUtina } znd 0?j«/>/viwJ,thac 
'tis) the Confeffion ofthemoft jealous, and 
partial A (Tetters of their Supremacy. I know 
that Stt/A* , and thofe of the Spani(h Inqui- 
fuion, do ac once confefle this , and yet ad. 


tificei Rom.tii 
ldolis fjcrifica. 
Papa^i Aria* 
n-s confer fit; 
fccundus propter 
men YCjuJ'utus 
fat .w hcclcfia: 

. Uam 
pUiiml coitra 
dem ttniicrunt; 
ut Joannes vi. 
gchmus fecun- 
dus,q/<: afscruit) 
quod tilius Dei 
fitNtajor Patre 
& Spiritu San. 
fro. Didacus 
Stella Torn. 2, " 
in Luc. cap 22. 
verf. 5 1. p. 280. 
col. 1 Ed-t. Anc 
vcrp. A. D. 
159$. Ad In. 
quificionis Hi. 
fpan'.x drcrcci 
prorfus elima. 
tus, & fummA 
iids rcpurgatib. 

?7* | 

77;e PnmttiVt \<tle 

4 Ubifupvk. 
verbis immedia 
te (ubfequcnti* 

♦Hilar. Piaav. 
de Synodis 3 p, 
187. & paulo 

poft . QllU 

dam ex vobis fir 
miflima fidei - 

J conflanud intra 
commimione'm fc 
mtam cont'men 
tes,fe a c Metis 
extra GaUias 

| abfiinuerimt 
Idem ib.p,i88. 

here to their Pqfition, t That ( with his 
Colledge of Cardinals) the Pope cannot err \ 
and is the Head of the Qwch. But St Hilary of 
Toi fliers was fo offcndedjatPo/tf Liberiushis 
efpoufing the /^nan Herefte % that he affirm'd 
the true Church to have been 71?^// onely in 
France. * Ex eo infer wo* tantum Qommunio Do* 
mini c a continetur. So ill fuccefs have they met 
with, who have been Flatterers ofthe Tope, 
or the Court oiRome. 

To conclude this fir fl in si ant em the feweft 
words that lean ufe: Whofoever fhall read 
at large (what I have time onely to hint) the 
many Liberties and Exemptions ofthe calltcan 
Church, and thepubliflied Confeffions of Po. 
pi ft? writers, for more than a thohfand years to- 
gether, touching the Papal Vjurpations , and 
Right of flings , put together by Goldaftm in 
three great Volumes * he will not be able ro 
deny, (let hisprefent perfwafion be vvhatit 
will,) that the Supremacy 0} the Pope is but a 
Profperous V fur pat ion y and hath This lying a* 
gainftit,thatVtf^ not fo from the beginning. 

Secondly' Tis true, chat for fcveral Ages, 
the Church oiRome hath pretended to be InfaU 
libit ^1 well Incapable of error ,as not erroneous. 


of Reformation, 

I 575 

But from the beginning it wis not fo. For % (be- 
fides tha: lnfallibiltty is one of God's peculiar 
and incommunicable Attributes) where there is 
notQmnifcience y x\\zxz mud be Ignorance in part-, 
and where Ignorance is , there may be Error. 
That Here fie is Error in point of Fdir/^andcha; 
NoVatianiJn is Here/ie } z[\ fides agree: And 'tis 
agreed by the Qhamptons of the 'Papacy it /el/, 
(iuch as ( a Baronius,(b)Tamelius ; and (cJ'Peta* 
V/wJ that f PyOme it lelf was the Kefl in which 
Novatianifm was /;jf<:Af 3 and not only fo, but 
that There it continued from 'd) Qornelim to 
Caleftine, which wants not much of tlbo bun* 
dred years. To parte by the Herefies of the 
Donatifts, and the Ariam f (which lfrangely 
profper'd for a time, and fpread themfelves 
over the world } the former over the Weft , 
the later over the Baft, and as far as the Breaft 
ofthe Tope him/elf) one would have thought 
that the Tenet of Infallibility upon Earth had 
been fufficiently prevented by the Here fie (c) 
of the Qnlia/ls wherewith the Primitive 
Church her felf (I mean rhevery Fathers of 
the Primitive Church } for the two firft Cen 
turies after Chrift^ ) was not onely deceiVd 
by Tapias, who was a Difciple of St fobn, 

Bbb but 

(a) Karon/ 
Tom, i. An. 

& J°?> S^4. 


• 4 i. p.47,48. 
Ep'phan. ad 
H#rcf. 59. quae 
eft Novatiano. 
Nocisad Mar. 
in vita Co nc. 
Hi, pag-t6. Ed. 
Vide Eufcb. 

Chronol. ad j j 
Euf.H.ft. Eccl. 

?74 I 

The Primitive <%ule 

(a) (a) tfonpo- 
e(l probari eum 
[i.e. Augufti- 

hie de Euckari- 
Hi nO'i agi, cum 
am multti locis 
Uiti probetex 
hoc Johann'.s 
Teftimovo, Eu« 
;hariftiam eci- 
am Infamibus 
?(Te Neceflari* 
tm-jdq e non ut 
I mnionem fuam , 
fed ut Fidel & 
Dogma; ai re 
fellevdos Tela 

but (for ought I yet learn) without the le*ft 
Contradiction afforded to it. Nay the loh^e 
Church of God ( in the opinion of St. (a) ./iu* 
(iin and Tope Innocent the third • and fot/ixbun* 
dred years together y (\f(a)Maldonate the tfefuit 
may be believ'd) thought che Sacrament of £«- 
charifi to have been necefiary to Infants ^as well 
asto menofther/^rS^: and yet /as Maldo- 
nate confefieth at the very fame time,) it was fo 
plain andfo^/tean fir/*0r,that notwithftand- 
ing St Auflin did endeavour to confute the Pe- 
lagians by it, as by a DoElrin of Faith, ' and of 
thel^o/e Qhurch of God-yet the Council of Trent 
was of&contrary mind } and did accordingly in 
a C^«o/? declare againft it. 

paulo poft &i'i\\m facio hu2tt\x\n\ eMnnocentii pnmi fententiam^u^ fexcentos circiter 

annos viguit hi Eccicfia, Euthariftiam etiam Infancibu* neceflariam. Tfys \m ah Ecc!efi.U& 
Multorum foulorumufu i & DecretoSynodi Tndentinae explic.ita eft,nonfo!um neceflariam iflii 
non Sc/fcd m deccre quidem da>2. (Sefs,n.& Can.4.) Maldonat. (Excuf.Mufliponti, A.C. 
i$ 9 6.) inJoh.6.^-p.7i7 3 7i 8 j7i9. 

*cn)Hs corm 5. Pals we on totheDoi£trineofXn™/«£ 
f/aaZlli- fiantiation, which (if its Jge may be meafur'd 

fu%itJ& iem ty tfie ver y &*&<**** of its Definition,) may 
v«J t*r*to be allow'd to be aso/J asthe Lateran * Council. 

continents, * 

tranfubftanciatis Pane it £arpau& Vi>w i* fangnincm^otcflate divini.Conc.Lxer.c. 1. In S>. 
n.ixi vera Tr anf ubfianmtmcm definivit Ecclefia. Diujatis crai credere, five fub Pave confecrate, 
five quocun^uemodo adejje verum Corpus Chnjli.Etatm. Annot. in 1C0r.7p.47i. Saltern ah annii 
foo dogma Tranfubflantiationis fub Anaibcmate liabilitum > ut alt ipfe Bellarminus de Eucharift. 
l.j.c.ix. p.759, Cu]ns etiam cotfejfionem videre eft,^.7^6. Ed.Par.1586. 



a Council held under Pcpe Innocent the 
Third ; fince whom are (omewhat more 
then 400 years. But from the beginning it ~tocis 
not (0. For befidcs that our Saviour, juft 
as loon as he had laid This is my Blood, ex- 
plained himfelfin the fame Breath, by calling 
it expreflv the fruit of the Vine } and fuch as He 
yiionlddrinknt'w in the kingdom ofGod^Mat.26. 
29. Mark 14.15.) there needs no more to 
make the Romanics ev?n afliam'd of that Do 
Brine y than the C once (J ton of Aquinas, and Bel- 
Urminc's Inference thereupon.^ a) A 'quints (o ar- 
gues, as to imply it is bnpofftble, and imports 
a QontradtFion y for one body to be locally in 
more places than one , and in all at once. But 
(b) Bellarmine Cat this) isfo very angry ^ that 
in a kind o£1{e\>enge upon Aquinas y (though 
held to be the Angelical DoftorJ he needs will 
infer 'tis a* Impofftble , and equally implies a 
Contradiction } for any one body at once to be 
Co much as Sacramentallj in more Places than 

(a) Corpus Chri- 
(li non efl to mo m 
do in hoc Sacra, 
memo ficut Cor* 
pus in loco, quod 
fuu Dimenfioni- 
bus loco commen- 
furatur; [edquo. 
dam fpeciali'mo- 
do y qui c(l propria 
us buic Sacra- 
mento. Undt di~ 
cimustfi'od Cor- 
pus Cbrifli e(l i» 
diterfts xltari. 
tut, non ficut in 
ficut in Sacra- 
*• mento. Nulla 

enm modo Co Y W Cbrtfli rf? in hoc Sacramento loca'Mcr, put ft ([jet, diziderctur a jctpfo. /Jquin. 
OpCT Tom.ii Sum.parr.$.q. 7 f.3rr.i. ad vp151.coL1iq.76 art.3 & J. Ci Edit. Antwerp, 
i6iz. (0) Si w\ pofiet tfa v*um Co' as locAtcr in duobus litis, quid dm eritur a. fcipfo, 
profffto nee ef<e pofstt SunmeauUttr tUtm ratione. Bcliai. d* Euchariftj^lib, 2. C.3.P.511. 
Tom . i .Conci ovci f. ea Edit, Parif.^ .C. 1 6 10. 

Bbb z 


37 6 

The Primitive ^jile 

\ (c)Coa5ius eft 

; TJerengariui pub- 
lice pro fiteri , 
I Pancm & Vi« 
[ num, qua> in aU 
j tan ponuntur, 
! foft coifecratio- 
\ nem non [olum 
I Sacramentum, 
\fed etiam verum 
l Corpus & San- 
[guinem Domini 
Inofiri JefuChri. 
[ftiefe: & fei- 
jfualiter non jo- 
lilm Sacramento, 

one. And therefore it cannot now be won- 
dered concerning Tranfub/lanthtion, if Co lon^ 
ago as in the time of Pope !>{icolst4 the Second, 
either the J>(oVehy was not forgd and bammtrd 
out into the frapt in which we find it , or not 
at all underftood by the Tope Himjelf. For one 
of the two is very clear by the famous (c) Sub- 
tnijjton of fcerengarui*, wherewith he fatisfied 
the {d) Synod then held at %ome ? (and in which 
were 1 1 3 Bifhops,; though not at all unto a 
Trans ; but rather a ConjubHantiation. Which 
divers (?) %omamjls tbemfrlves have not been 
able not to Cenfure ," though ic was ptn'd by a 
/ Qardmal , and approved o£ by a Council, and 
very glibly /wallow' d down by the Tope bim/elf. 

[manibus facer do - 

\tum tractari , frangi, & fdelium den'ibus atteri. Confer Floriacenf. Hiftor. fragments a P. P5. 
tha?o edit.inter.Fianc.Script. (Bxfuf.Vrancof. A.C.\ 596) p.ZS.cum Bereng. 
j& Sacram.l. 1. & Sacram./. i.e. 19. (iQSigon.'de Regno lral.l.9.4. 1059. 
jp.zio. (c) Hip fane mtclligas verba Berengarii, in majorcm incidts Ha?rcfin , quam ipfe 
|habuic: & ideo omnia refcras ad [peeks ip[.is,namde CbriftiCorpore partes nonfacimus. Johan. 
ISemeca Glofiator Confccrat Dift.2.cap.Ego Berengarlus, (fj A CardhiAleJciL 
JHumberto S'jlvx Candida? Epifcopo. Guitmundusub.fupra. 

4. 'Tis very true that their withholding 
the C U P o fM*0 n £ in c ^ e Lord's Supper from 
the fecular pare of their Communicants 3 hath 
been in practice little lefle then 400 years. 
But from the beginning it lb & not Jo. For in our 


of Reformation. 


| Saviour's In/litution we find it intended for 
! (g) every Gnefl* nlmwJnH is the word, r D rink ye 
Jll of this Cup.(Mait.l6.ij.) And S Tauliothc 
Corinthians (confifting moftofLd>we«)fpeaks 
as well of their drinking the myftical 'Blood, as 
of their Mfiwg; the Co/y of Chrift. (i Cor.i i. 
26,J7 > i8 ) 2 9.)Nay'tisco^y?bylearned^/c 

<7«^, ( as well as by Qafiander f and Jquinas 
Himfelf) to be a Truth undeniable, That the 
giving of both Elements in the %oma>i Qmrchit 
J<:lf untiil the time oi Aquinas^ did ftill conti- 
nue to be in ufe. 

5, The Church of %ome for fevcral Ages 
hath reftraind the holy Scriptures from the 
perufal of the People. But from the beginning 
itibasnotfo. For Hibreib to the^e^j was the 
Mother-Tongue } md in That 'twas read weekly 
before the People. It pleafed God the NeV> «"■ * 
j tjtament ihould be hrlt written in breek y be- | tUfusftruav. 
caufe a Tongue the ma// A>jom?>i to the Eaftern commcn^Le? 
Tbor/J. And to the end that this Qandle might ; f^j^]' 
not be bid under a !Bujhel 9 k was tranfiaced ; tsixcScnenC 
by St ferome into the t D.ilmatick Tongue ; by p.i\ 7 .i&* 
Bifliop rulphilat into the *G<*hick> by St Qbr,- < gSsSS* 

Tom. j. 
♦Socrat Hift. Ecclcr.i;b.4.c.33«Nl:cph.Hift.Ecclc.iib.iT,c.4 8.BonaY.Yu:can. in Prifar. tie 
Licurg.& lingua Gccaiuin. 

(g) ConciJ. 
onc 1 ». Can. 

i3'M8o. 1,1 
Ecclcfn Lav n a 
ioco amptius 
amistcnuit, ut 
tarn VopLlo quam 
Cleroin cdebra. 
tione Miff arum 
po(l my fieri or urn 
JcQ'fom Corpus 
& [cor j urn S.Jtf- 
nit Domini prac* 
hretitr, Caifan. 
Confulr. Artie, 
n.Vafq.cap. j. 

j Difp. 2 16. e.g. 

j p* $8. Secundum 
antiquum Ecclc- 
fix confuctudi. 
ncm 3 omnts ficut 
Corpofiju com- 
municabant & 
Sanguinis quod 




The frimithe %ule 

(a) Roccha in 
B>bliotheca Va- 


(b) /dentin. 
i4nnal.lib.4 # 

(c) Sixt.Scnenf: 

Bibl 1. 


foftom into* Armenian , by dibeljtan into 6\a 

*o»,by b Methodius into Sc/aVowd^by facobu 

de Voragtne into c /ft*//*?* , by ®*dfe and frF/We/ 

into d Englifh. And not to fpeak of the Sjp* 

dc£, jEthiopkkfArMck^erftan t and Qhaldee 

Verfions^ (which were all for (he ufe of the 

\ common people ofthofe Countriesjthe ¥ Vulgar 

Latine was then the Vulgar Language of t^e /fa- 

/ww, when the 0/d and l>Jjw Teftament were 

turn'd into it. 

6. The puhtick prayers of the ^omanifts 

have been a very long time in an unknown 

Tongue y {l mean unknown to the common people ) 

even as long as from the times of Pope Grego* 

ry the Gxe&z.lButfrom the beginning it was not Jo. 

For 'tis as fcandaloufly oppoflte to the plain 

fenfe of Scriptnre as if it were done in a meer 

de/pjght to the 1 4th Qhapter of the fir ft Ept/tte 

to the CwW^tf^efpecially from the 1$ to the 

iJtVerf. Not to fpeak of what is faid by the 

* Primitive Writers : t Aquinas and Lyra do 

both confefs upon the place , that the common 

Service of the Church in the Primitive times, 

was in the common language too. And as the 

\Ckm ^quina te & Lyra confer Cajetanum in iCor. 14.P.79. fcntcntias noftrx fuftragancem. 

Chnltians J 

col. 1. 

00 Vide sAur 
tbores chat.apud 
Brerew. Inqu. 

* Confer Blend. 
Ital llluftrata, 
in MaichiaTar. 
biQn3,#* Tin. 
to de la Nobil. 
ta dx Verona, 
lib. 1. cap. i. cum 
Hkronymi Tern, 
paribus apud 
Bellatm. de 
Script. Ecclef. 
p. 104. 

Koh, H <& 6 ?a* 
(MUOi ( Fa/ucth 

Iter®- r iav. 

ivyzTai ttJ 
©£«"• Origen. 
contra c ifum 
(ex Wit. H*f. 
chclii, An&ufl* 
1605.) lib 8. 

of %t/ort.ation. 


(i) Angelus 
Koccha m Bibl. 
(I) B.bliotfi. 
Vet. Patrum, 
c Petrus Bello, 
nius in Obferv 
).i cap.12. &* 

Chriftians of a Dalmatia, bFh'jafJia, Jrmenia, 
d MufcoYta^ c ScLiVonia } ^u/?i t i 3 2nd all the Re- 
formed parts of Chriftcndom , have the Ser* 
vice of God in their vulgar Tongues , fo hath 
it been in divers Places by (f) Approbation firft 
had from the Tope bim/elf. 

Vitriacus in 

H'ift. Orienr. cap.79.p.io9?. Brocardus non nuUibi itfud Dtfcripuone Ten* Santt*. (d. d.) 
Poflev:nus de Rcb.Mofc.pU-And.ThevetUiCof.l. tg.c* 2. (e)Bayi PaUl de rat. Scrib. /tfn. 
Roccha Bib.iorh. Vat.cp.16z. ( yfventin, Annall.4. #.nca* Sylvius in Hid. Bohem. cap. ij. 
p.n8.Concil.B.n.Torn .j.n.990 Vide et'iam Decree. l,i. Tit 3 i.cap.14. & quicqu'id Author urn 
videre eft in Brow. Inqu.i6. 

7. Another inflance may be given in their j 
Trohibitingof Marriage to men in 0n^/'5,which 
is deriv d by (owe from the third a Qentury 
after Qnift . by b others horn the eighth ; and 
in the rigour that now it is, from Tope Gregory 
che Seventh. But from the beginningitTbd* not jo. 
For ^/V/rjvvcrepermittediohaveii>/i'e , 5 5 both 
in the OU and New Tejtament^ (as Maximilian 
c the Second did rightly urge againft the Pope:) 
And the blejfi-d Jpoftles (many of them) were 
married nun; for fo I gather from d Eufebius out 
of Clemens Alexandrtttus^ and from the e Letter 
of Maximilian $ who did not want the Advice 
ofche/t^r/if^/ifperlonsinall his Empire; and 
from i(V. 9. 5. whcreSt Paul aflerts his liber- 
ty to carry a Wife along with him ? as well as 


a tfcmpe a Vaoa 
CaUxto, qui flo. 
rtdt A.D.120. 
Co if itk That* 
num/in 1. ^ c?. p. 
305. b B (hip 

305. & 306. 

d Eufebl.3. 

c COTt/f4l A}'Q- 
fiolos ipfos,pau. 
as excepii^con. 
juges babuiffe. 
Ubi fupr* apud 


The Primitive %ule 

Cephas. And 'tis the Dodhine of that /fpoftle 

that a BiJJiop may be an Husband ^although he 

may not be the Husband of more then One 

JVifeXiTim.$,2*Tit.i .6.)Bc(ides % the Marriage 

ibid.dfui of the- Clergy was afferted by f Paphnutius in 

%&Oi c ^ c CQunc *l * z Nice . and even by one of tbo/e 

S^a!*' l%C anons which the %omxnifts tbemfefoet do 

rO%{icifiS ftrll avow forApofcolicaL And the forbidding 

xXXS\^ men to m*rry* m ( with Saturninus , and the Gno- 

IjJS^f* fticks,) is worthily calfd by God's Apoftle, 

' non^Apohou. J/;? DoHrine of Devils j ( 1 Tf/?i.4.r.?« j 

vofjuftov cv^vyictv.'ZonKas in Can.Apoft.vp.4.Edit.Pari.i6i3.(h}N't.'ta/'e e^gwew* a Saf^M 
rficttitt crsc.irenocusjl.i.c- x»» lv$nuvi cTj 9 zyK&.7ilctf&nG*m i I/* r-. $ KV7Qiv> )Ct Anutup 
yfo MaaeOYTK v* $W -mt&fift^YkuAv ^ncuJbrn'iicLP , ""eft? <£vTHm.iyny rob tu>cp.n 
J\;soyriw*s iTtp*i,u.vM vmffiiiyilp tlS day* t? TyopJu/.Clcm.Alex.StromJ.j. 

| (k) SifW #*- 
j c^ir Ecclcfiaw 
j en*. T£, f/#w ob 
j mukas Caufas 
\ fepgrattOTum in. 
| WfP»j«g«quo. 
j ad totum, /e* 
j r/^o^cf cohabica. 

tionem, dd cer. 

turn incertum. 

ve tcmpu?,yfcri 

ptf/xe dtcemlty 

^mlhema [it. 

Gonci. Trident. 

Scfs.24 Can ; 8. 

P.41 i.Edit.Ei. 

Tom. 9, Parif. 

8. I (hall conclude with that Inftance, to 
which our Saviour in my Text does more 
peculiarly allude- I mean the Liberty ofVi* 
Vorce betwixt Man and Wife, for many mote 
Caufes than the Caule of Fornication, for 
Co I find it is (V decreed by the Church of ^ome^ 
with an Anathema to all that (hall contradict 
it. 'But from the 'Beginning it was notfo. For 'tis 
as oppofite to the will of our Blefled Saviour, 
revealed to usTbitbout a Tar able, (in the next 


of Reformation. 



£ciit. 1 m homl- 
mum) Edit, 
Col ^g'ip. 

vcrfc after my Text) as if they meanc nothing 

more, than the opening of a lb ay to rebel a- 

gainfl him. For befides that in the Canon of 

the Councl at Trent . a Divorce quoad l n,ltm 

ob vviltM Canfas was decreed to be yaft in 

the Church of Rome , although our Lord had 

twice confin'd it to the SoleCaufe of Fornica- 

tiM t (Mattb.$.$i,& 19.9.) And befides that 

the word Totum was conftantly reteined in 

(/) four Editions, (particularly in Tbat 9 which 

had \\\tQare and Qommand of Pope Taul the 

Fifth,) Let it be granted that the Council did p™*^ 1 ' 

mean no more.than a meer Senuelhation from Conci ! &*•&* 

j£>fd and i^rd > to endure tor a certain or «?;- /«**, Amvcrp. 

certain time } and not an abjolutt Vt flotation of p/io»* im 

the Fov/igjJ /(mf . yet in the Judgment ofj^f^^ 

Chemnitius , yea and of Maldonat Himfelf . ' ^ ua ° rlt - Edic - 

r ! f I ^ r • 1 r . ' Romas,* £. 

(who was as learned a fejuite as that Society i**8.Tom.4. 

ever had,) it would be oppofite (even fo) to P (m]li$bAium 

the Law 0/ Cbrift. fox»be mboputtetbawaj hi* %£&* 

Wi/if /ar 4wy Gitt/e wbatfoever % befides the Caufe *■»/«*■ !«r 

of Fornication, commits Adultery (Uiththe ire- towi;**** 

/«/f) even for this very realon, be caufe he makes rmmmdu** 

Hit commit it , pfttwi /;e ttiu/iri/j />«ff^ away\ r^Z^M^ul 

n Nay,(7;?wri/r/w faith farther {Thzx. the 7^/u/ ^ h l 1 6i4jip 

Separation from "Bed and Board } is man] it ayes 39^. 

C C C 4 Poitl ficia ill 

*8* ) 

The Primitive Q(ulc 

a Ttifioliition of the Qonjugal Tye. Nor docs he 
concent himfelf to Jay fit affirm it only,but by a 
Confluence of Scriptures does makeii good ,That 
againft the Command of our bleflcd Saviour 
(in she verfe but one before my Text, ) Tl?at 
Ttfhich God hath jojnd together } the men of Rome 
do put af under. 


{nempe a Toro 

& Menfa, ad 

certum incer- 


Vinculum Con • 

jigii mult is & 

variis moiis foU 

vitur & difrum. 

%tur. ^arn ad 

Vinculum &!*• 

mmon'n icti- 


lU/Ei adhaere- 

bltlUori fus. Faciamus ei adjutorium quod fie coram ipfo. Mullcr non habet poteftaterD fai 

Corporisjfed vir. ltenim convenite,ne tentct vos Satan propter Inconcincntiam veftram. Noh 

funt Duojfed una Caro. Et hfum Matriraonium defimtur, Ind'widua vita; confuetudine. B£C 

vero vintuU Conjugii in Toitijicia (eparatione^ quoad Torum & Col).ib:txtionem> [olvuniur & di- 

ritmpmtuT. Homines ig?f«i',contra Decretum Divinitatis,fepjiant,quod Deus cojijunxit.Chemn. 

inExam.Concil.Tridcnc. (zxcuf.Gcnev. A.D. 1634 ) p. 457. 

By thefe and many more Corruptions in 
point o(?raftice and Voftrine too , which 
were no more then 'Deviations from what had 
been from the Beginning $ and which the 
learnedeft Sons of the Church of Rome have 
been forced to confefs in their publi:k Writings y 
the awakened part of the Chriflian world were 
compell'd to look out for a Reformation, That 
there was in the See of\ome the moft abomi- 
nable brattice to beimagin'd, we have the 
.liberal ° Confefiion of zealous Stapkton himfelf^ 

(0) Vixullum 
pec cat urn cogita- 
n potefi 3 (Jolt 

quo \U fede$ 

turpiter maculata non fuerit, maximc ab Ann.ZoQ.& infra. Stapler. Oper. Tom.i. Cont.i. q.y 

art j.p j $7.excuf. Paris. 16*0. 


of 1{e formation. 


and of thofe chat have pu&ltfbt their pVentten* 
this. We have the pnbhfhed Complaints of 
Armacbanus^ and Gro/iead^ and T^itoiM de Qe- 
mangis, fobn of Hm, and Jerome ofTrague y 
Chancellor Gerfon^nd Erafmw r 2tid the Arch- 
hi/hop of Sptlato. Ludovicns Vi\es y and C a (fin- 
der y who areknown to have died in the fame 
Communion , did ycttmpartiallj complain offome 
Corruptions, (q)Vrtes of their Feajls at the Ora- 
tories of Martyrs, as beingtoo much of kin unto 
the Gentiles Parentalia ^vhichin the judgment 
of 1 Tertullian made up a /pedes of Idolatry. And 
Cafiander ^confefles plainly, that the Peoples 
Adoration paid to Images and Statues was 
equal to the >or/? of the ancient Heathen, l So 
the buying and Jelling of Papal Indulgences and 
Tardons ( 'tis a little thing to fay of Trefer* 
merits too) was both con/eft and in^eigVd a* 
gainH by Topijl? Bifhopsm Ihuanw. 

rxomandh aJmifrunt^ nil a noftris reliquifaflum tffe zidcatur. G?o Gafiandci 
lmag. & Simulaccis mihipag. 175,176. * Thuan.l.if .pag.760,761, &c. 

Now if with all their Corruptions in point of 
fPrafif/cf, which afar* cannot juflifie a People's 
Separation from any Church 3 (though the Ca 
thari and the Donatijls were heretofore of that 
opinion,) wc compare their Corruptions of 

Ccc 2 

(r) Confuted. 
nonas Pctnitcn. 
Btdjp, Rabani 
Mauri. &c. c^rj 
not'u Antonii 
Auguftini, Ar- 
ch epifcopiTar- 
raconenh*, Ex- 
cuf. Vcnctiis, 

(q) Ludov.Vi- 
ves inS. 4tguft, 
de Civic. Dei, 
Cr) *?arintati* 
eft ldololatrt*, 
quomam,& ido- 
lolatria P-jtsm- 
t!omse(t jpecw. 
Tercul. de Spe» 
ftac. c.i 1. 
(f) —Itautad 
Summam ado- 
rationem, qua 
vela Paganis 
fuu fitnulacri s 
exhiberi confuu 
vit 9 & d^extrc 
mam vanitatcm 
quam Echnici m 
fuU ftmuLurU 
in Confuk. dc 



The Primitive %uk 

| * De H'Udebran- 
5 do in bxc verba 

i Ep'jcopi Gcrma. 

\ nict qui Conci. 

f lio Wormatien. 

; fi inter •fuerunt. 

j Dim profanis 
fiudes Novinti- 
bui^dum toagU 

| amp 1 o- quam bono 

r'is y dum iuaudita 
EUtione difien 
derii, vrtutqui- 
dam Sigoifct 
Sxhifntads, om 
niA membra Ec 
cU(i* (n< etba 
\crudel tJtc & 
crhd li (upftbta 
\ lacerafli : 4 m ' 
mafqve Dif cor- 
dial qtuu ** Ro- 
, nana Ecdcfia 
I dim jatliovbus 
] txciU&i Per 
j omnes Scdefias 

I e!r Hifpsmift, 
I furi alt dementia 
j f par ft (li. — Per 

I J gloviofa tun De. 
creta (qwdfine 
* taihrymti did 
j sa* rotetljCbri- 
\ jiiftik 
\ peril!. Imperial. 
| Sifltut/a Go : «. 
1 daffotd i Toni. 
I i,VM?. ' 

VoHrine too, and that in matter of Faith , (as 
hath been fhew'd,) Corruptions intrenching 
w Fundamentals ; it will appear that That door 
which was opend by Us in our fir ft Reformers \ 
was not at ail cointroduce,but to /ef o«f *Schilm. 
For thtfchijm muft needs hcTbeirs wfao^i've 
the C\i«/* of the Separation t not Theirs who 
dobut/eparate when Caufe isgiven.EKcS.'Paul 
had been to blame , in that he faid to his Co> 
rintbtans, Come y t out from among them , and be 
yt feparate. (i Cor. 6. 17.) The d#ad/ De- 
parture indeed was unjoin Theirs the caufa^ 
(as our immortal Arch-Bifhop does fitly 
word it: ) we /e/r them indeed when they 
thru ft us out ; (as they cannot but go whom 
the Devil drives^) But in propriety offpeech, 
we left their ErtO)s> rather then Them. Or if 
a SeceJJton was made from 77;^ 'twas in the 
very lame meafure chat 7 hey had made one 
from thrift. *K hereasTk v,by their FJof}ilities y 
and their £xcc>/*mwVtff /©^departed properly 
from Vs , not from any Errors dere&ed in ^; fc 
And the ipcis to Them by whom the offence CO' 
meih {Matib, 18 7. ) not to T/;*w to whom 'tis 
given* If when England was in a Flame, by 
£ij* fent out of Italy , we did not abftein from 


of 'Reformation. 


1 E.v co quo nil. 
t'clmus Norman- 
nint Comes Ter. 
ram Him debet. 
Undo ftbi fnbe- 
git,Nemo in ci 
Ep'ifcopifi, vel 

the quenching of it,uncil better might be drawn 
from the %*yer Tiber -^ it was becaule our own 
Ocean could not only do it Jooncr y but better 
too.Thac is to fayfwithout a Figure,) 

lcdiJ appear by the Qoncejjion of the most 
learned Tcptfi) Venters ,that particular Nations 
had ftill a power to purge chemfeives from 
their corruptions ^ as well in the Churchy as in 
the State ^ without leave had from the See of 
^omt . and that 'twas commonly put in pra- 
dice above a thou fund years fince. t It did 
appearethat the Icings of England fatleaftas 
muchasthofeofSin/;,) were ever held to be 
•At/7^^7, and that by the $(pmahifls tbernfehes^ 

Abbas inte An 

fc!mumf.itl,is c(l , q.ii not pumofuerk HtmtRtgU , ac demrnu ill'm Epifcofatus vel Abbaiia j 
I res ddt:0'ie-n 'St.^e l J jf;orjin JHjcepiti&c. Eadmcrus Monach. Cant. inPiaf. ad ) 
H ft. Nov pap..i. Sed ncc tx en r c,'un 'cm -cue mo* bit obt'inuit •, Nam ante No<mMr,oim tt'um ■ 
advevumbtc kfttJtifji^tur, ut major um Gentium Anttftittsjat'riJLfifxofi ivmirvm &Cg$»lfiarchx j 
(']*{ ialtem in Client eU Krg 1 '.;) a %acris Ecclefunm Corconbui clcEli, ({i<in Jxpius etum, (prctis j 
id Coyo,nm S.uro<um Juffragiiti in ^ u'jdcli^nat'^Annuli & B.icui l J a(torali<,riue Pcdi j 
ti'i'ln'oae/hi o gnu at is Ttfutfion n.\ Kcgibus dofirii^^ure avito nixts, mittetentur. Joh Seldcn. 
»n r ais sd Eadmer.Notit & Sp ; .ci'.ecr:o,p. 141. Hu)is rei excmplum videre e(l apud G.Malmcf. 
wrienfem dc Gcfti* Reg im, lib i cap 8. ^uri ^ Mul tHqaan-tt v:dttm d'ign'Mt (\tod loc in 
l>n -nie'u--. Tent 'pel Hi Idcbrando Td I talis fwament.wi.l G'»ilielmo Norfranno, txtgtnti^ 

Citlclmum R'gcrn refptodiftt FiJclicatem faccrc non volo,qm ncc ego pi oivifi.nvc Ancef* 

ftp Cs dicoa .V..c ceflortbjs tu'^id t"ic'{TeccM per o. Rarrn Ad An 10-6. Guilielnr-us Rufitt */&• 
f jvit , Qjiod 1 nullui /frchiepifcopusautliprfcopus fui^Curix Rcmani vel 1 a par fubclTet. 
Mtrch.Pa 1 fH ft. p. if.Eci t.\cy4. Videfii eti m Jmptrat$res,& Fczcs GaUitrum, j-r j fu4 afsc- 
rcn'es aptiQilv n?m Fii(ingenfcm,Sigibc v\rn^o r 'uc traxime Hiftoncos cut Res H tmic't gu-rii 
lmpeYJtovts r & f] ifdtmnominu 7V m Regit t\*glinnm co» r crinferc. \»pr'mu vtr$ S'gon utnde 
R a Inl 1 4,9, io,& 1 1 Baron.Tom.1 1. ^ 7 . Chcrubinurr Laeir. in Rullarii Totv.t. 
p.' 6 &<7.i'm Oncil. Tom.3 pair.i. in Ur'^ano, Calixtu, & Pafchali Secundis Rerarum 
C KdppVnum dkOon^ahroFraqcise \\..% tit.l (c&.6^/*c. Ecde Sacra V<^\ cia^t.t.tit 7 Scft.zi, 
& i^ .W b.ff,Thcodor.Baffamori.p3tnarch Concil.Chi!ccd.Can.4.Jon.Nai r cler. 
Chionograph gener: 59.Sc H.MJciumChron. German. i8.p.i6i.e^c. 11 n ril 

; 86 

The Primitive 1{ule 

Conft.i? i.c.-a. 
Vide ctiam de 
cipum, Tit. 4. 
Novel. i7.c.7« 
& n* 

c.14. in Mag. 

Keg. Ital.ii.4- 
ad AC801.& v'it. 
Car.Mag.& £a- 
ron. Annal. 
Tom.?. ad A.C. 
800 p. 41. ad 
A.C. ***.& 
To. A.C. 
84*. P. *4. 
Excuf. Colon. 
(d) Edward the 
dnfeffor, Wil- 
liam 1. H.$. 
Edrv.i. Ricb.i. 
Hf«. 4 . H.f. 

until by gaining from Henry' the Firft, the 
Inveftiture otBtjbops, from /ii?«rj! the Second, 
an Exemption oi the Clergy from SecularCourts, 
and from eafie /£/«£ 5Fo/;^ an unworthy Sub- 
mijfion to forreign Tower; the Popes became 
ftrong enough to call their Strength the Law of 
$uHke. And yet their Incroachments were ftill 
oppos'd, by the moflfw and the moftlearned 
in every Age. Concerning which it were 
eafie to give a fatisfa&oty account , if it were 
comely for a Sermon to exceed the limits of an 
hoar. In a word , it did appear from the 
Code and Novels of (a) fuftinian f from the 
ZvMKh fet out by the Emperour (b) Zeno , from 
the praBice of c Qbarks the Great, ( which 
may be judged by the Capitulars tent abroad 
in his T^ame,) from the jfe/ig/f* and IndeaVours 
of two late Emperors , Ferdinand the Firft % 
and Maximilian the Second, from all the com. 
mended i\ings of $udah , from the moH pious 
Chriftian Emperoursas far as from Conftan- 
tinetht Great,and from many lyings ofengland 
in d Topijh times too . that the work of ( Bjfor* 

for allw'ncb at large,See Cokes Reports, par.5.fol.i. Caudrey's Cafe, or Dc 



of (Reformation* 

3S7 1 

mation belonged especially to 77;e/fl in cheir/fVe- 
ral kingdoms. And thti is certain*, that neither 
Trefcriptiononthc Toprs fide, nor Difcontinu* 
ance on the Kj n Z s i could d^e a 9(ig6j unto the 
one } or any way fc^ew it in the of /w. For it im- 
plies a coHtr^i&wijthac what is 'Wrong fliould 
grow right, by btingprofperoiu (6tZ longer } or 
jborter feafon. 

Had the P*/>* been contented with his 
* Privacy oi Order y and not ambitioufly af- 
fected a Supremacy of Tolber y znd qyzx all other 
Churches befides his own • we never had cafl | 
•^"a foi^which had never been /?«f upon our 
Neck* : And fo 'tis plain that the Ujurper did 
make the SV/;//>w. \{ Sacrilege any where, or 
\ebellion, did help reform SuptrHition * % That 
was the Fault of the Reformer s y not at all of 
the Reformation nor o^Ml Reformers neither. 
For the mofi that was don by fome T*<t5 to 
write after the Copy which had been fet them 
in my Text , by the Rlefled Reformer of all 
the World ; which was /a to reform y zs not to 
innovate, and to accommodate their Religion 
to what they found in the 'Beginning. 

Nay , if I may fpeak an Important Truth , 

I (which being unpafllonately confiderd, and 

* Tor (j& m 
m>v " lyjtw 7tt* 

W-GCiict T~ i 77. 

(j.rii (inn if tH« 

ol'utUjj Sl&t 
'Paptw. Con- 
cil. Conftami- 
riop. Oecum.r. 
Cap$. *P*fa*{ 
Uattav ty>u~ 
T)f \T) Trait 7WV 

Juftnian. Imp, 
Novel. Conft. 
1 31.C.1. 

*8S | 

The Primitive %ule 

univetfally laid to heart, might poffibly tend 
| to the Peace of Chnftendom; ) feeing it 
was not fomuch the church i as the Qonrt of 
%ome, which proudly trod upon Crowns and 
Scepters 7 and made Decrees with a * non ob- 
Jia?ite to j/poftolical C onft i tut ions j or whatfoeVer 
had been enabled by any Authority Tbbatfoever 
fchc commandments of fcbrift hcingnot exceptcd-J) 
we originally departed with higher Degrees 
! S,*pS« oflndignation, ffoiuhelnfolent Court, than 
I Church oi%ome- Nor pyotefted we To w«c/; 
againft the Qhurcb, ( though againft the 
(burchtoo^) as againft the cruel Edit! firft 
made at t Worms y and after cruelly reinforced 
at Spire and %atubone^ for the confirming of 
thofe (i ^Corruptions from which the(*)C/wd& 
was to be r/eW^.Tothe(i)/0m<?rwedeclard 
a Vatinian Hatred } but to the (2 J later of the 

* Apoftol'ica 
Potefiate decla- 
rant is & defiui' 
bus,)udicari de- 
bere mandamus 
atqne ffatnimus t 
decementes ir- 
ritum eir inane, 
fi quid (ecus a 
quoquam qua- 
cunque Digni- 

p-udito contige- 
bus & O dina- 
tionibus Ano- 
ftolicis, Ahifquc 
in contrarium 
facieniibus Qui- 
Bullam Pii 
quarti, Gonci!. 
Tom. 9 p.444. 
1 Licet Chnftus 

i pofi Curiam inftiruerie , & fuU DifcipulU adminiftraverit fub utraque ffecie Panu & Vini hoc 

I venerabile Sacrament um y tam<n hoc non obftante,c^*. Licet in Primitiva fccclefia bujufmoii Sa- 

I cr amentum recipetctut a Vidilibus fub utraque fpecie; poflea a coaficientibusfub utraque, & * laicis 

'. -tantummodo fub fp.cie VanUfufcipiatur. Concil.Conftanc.Btn. Tom.j. part.i. Sels.i $. p. 880. 

excuf.Golon yfgiippinx,i6iS. t Sy\vx,CoYiventiuordinum Imperi celclraturyin quo Deere- 

turn factum £ fly ut Bitctun Wornntienfe obfervaretur contra Tfyvatoret , & omnia in integrum 

redititantur.Cot'rabJC Edictum folennis fait Prot^ftacio, April. 16 A.D.i<$ 19 & bine ortum per. 

vulgatmt illud nomen Ptoreftanrinm.Stchas CaVif. in A. C.if i9.p.S$'.2. Edit. 

Francof 1620. Lwbcrm wivd't Jobmnem Saxni* Septemvir urn, alio fque Trincipes Gcrmanicos , 

roteflari contra Decveta "Jtttisbonde & Spir* de Re I ig ; on: facia. Unde ^omen Proccftantium ere- 

vit.Qid dere cotfuie Cluverium in tpitom, \H8.&lufldi,ad A.C i-fzp.p.zpo. Edic.Lugd. 

Bad 6$ 1 • 


of Reformation. 

two we have the Charity to wifh for a Recon- 
cilement. That we who differ upon the Tt>ay 
in which we are talking towards ~f*erufalem y 
may fo look back on the beginning from 
whence at firft: wefct out, ( and from which 
our Accujers have foulely/WvV/ as to agree 
in our Arrival at the fame journeys end. 

But God forbid that our Love to the Teace 
without 7 fhould ever tempt ustoalofsofrta 
Peace within m. God forbid we fhould return 
with the Dog to his njomitpr ipith the SoTt> in the 
Hebrew Proverb (which is cited by St. Seter 
in His Epiftle, ) to her walloping in the mire. 
When F wifh a Reconcilement t 1 do not 
mean by Our Compliance with any the tea/t of 
their Defilements ^ but by their Harmony with 
Us in our being Clean. 

On this * Condition and Suppofal. Our 
Church is open to recede the bittereft Enemies 
of our Church.Our *4rmes are open to embrace 
them, with LoVe y and Honour. Our Hearts 
and Souls arc wide open in fervent Tray crs and 
Supplications to the God of ^Purity and of Teace, 
that (in his own good time) he will bind up 
the Breaches, and *toipe offtheftains , and raijc 
up the lapled Reputation, of his divided, defiled y 
D d d difgraced 

\ 1*9 

* ./*& Ecriefta 

j R<WM7IJ /70/1 tf//tf 

j difce(]tmm anU 
\ mo, quim ut ji 
, cor-ecta ad Pil- 
ot cm Ecclcfue 
fonum rcdcjt y 
j so; ptffMC ^ 
| \lUm rtveruu i , 

mur i & Commit. 
| a/ow/w c//OT I&j j 
j M /ifis porrb 

Caul 'is bjlrj. 
I ///<;. Zanch. ;n | 
i Confek.Art.19, 
de Ecc'.elu mi- jj 
Licanc Tom. 8. ' 
p.f 4 o. Bdib 

M9f- ( 

1 90 \ The Primitive Rule of Reformation. 

di/graced Spoufe- And all for the Glory, as well 

as Merits, of the ever-bieflfcd Bridegroom of ail 

our Soules, 

To whom, with the Father, In the Unity of 

the Spirit , be alcribed by Us , and by all the 


Blejfing, and Glory, and Honour, and 1Wer, 

and yi?ifdome,2LT\d Tbanfghingfiom this time 

forwards for evermore. 

F 1 2il S. 

I— ■ I II I ■ 


T O T H E 


Touching the 


Going Before^ and the 


Which follows after of 





j{ Partnefis to the Reader, touching the Sermon 
going before, and the Difcuurfe which follows 
after of Rome' J pretended Infallibility. 

§. i.CMnce the Time wherein this Sermon 
Cj was firft commanded into the light, It 
has bzmfcojj''t at byjome, and eafily raild at by 
others, and by a third fort complain d of as the 
Concaufe at leaft of a Perfection. But fo far has 
it been frombeirg enfeebled, or refuted, that 'tis 
more than I know if it has manfully been op- 
posd. So that to Vindicate my Sermon, I need 
no more than to Reprint it, (as I was told by an 
Acute and Learned Prelate,) If xqual Readers 
will but have patience both to examin what I 
have faid, and to compare it wich the All that is 
faid againft it. Which if they will not do Now, 
whilft the Difpute is at the fljoruSl, and whilft 
they may do it with greatefi Eafe j how much 
lefs v\ r ould they have patience for fuch a due 

Eee 2 exami- 

39 6 

A Paranefis 

examination, if an Inlar^ement of the Conten- 
tion fhould make their Task the more tedious? 
And if they will 5 All the (tones which certain 
Enemies have hurled at it in the Dark, will 
(being happily laid together) make but a ^Mo- 
nument of the Truth of "that well-meant- 
Sermon. That famous faying of Callimachus y 
/«i>/3ij3\io»A*$;*K*KSr, I have found to be as True, as 
it was long ago Notorious. And when Con- 
trcrverfies efpecially are improved into Volumes 
both Great and Many, Men of Poverty can- 
not iujy and men of Bufmefs cannot read them • 
and even men of moft leifure cannot fo grafp 
them as they ought, unlefs their Memories are 
as ftrong as their Attentions are to be fteady, and 
the (lock of their 'Patience as great as either. 
This the oftner I obferve, and the longer I lay 
to heart, the more I am fixed in my choife, to 
ferve and fatisfie my Readers (as far at lead: as 
I am able) touching the Bufmefs I am about, 
at the leafi expenfe pofTible of Time, and Mony. 
For if my Eflay is Convincing, It is the better 
for btingjbort ; And if it is otherwife, 'twould 
be the worfe if it were longer. 

§. 2. If the Citations of my Sermon, in 
which I was ingaged by juft Autority, (by the 


To the Reader. 


Dean off the Kings C ha ppel, for the Penning, & 

Preaching, as well as by the King Himfelf , for 
the Printing of it*) are but as free from all fraud 
as lfay they are, and as every willing Reader 
has been enabled by me zo prove with the leaft 
pains poflible 3 I have attain d my whole end, 
and my work is don. For as my end was to dif- 
cover the real Novelty of the Do&rinSj and the 
depraVedneffe of the Practices , in which our 
Church cannot joyn with the Church of Rome, 
and which have made the Separation 'twixt 
Us., and Them ; So my work, was to prove it 
by the ConfeJJion of ThemfciVes^ I mean of fuch 
as are their Learned'^ and Partial^ Writers, 
Who would not certainiy hvvsfmblijlp't the fe- 
veral Dries and Introductions of the New Articles 
of their * Faith, much kflc would they have 
Printed the Scandalous Temroi their Lives, had 
they 'not thought them too clear, to be either 
diflembled, orderly d. If fome are found to be fo 
paiTionately tranfported, as to affirm either 
without^ or againfl their own Knowledge, that 
the Citations (infift on are falfe, or frivolous., 
ihere nee;!-, no other vindication than my Affir- 
g them to bcJrue, and Material alfo. And 
this o be attested by feveral Witn 


* Vide For- 
mjlam P,o- 
fcfpTiis } iJei 
Catholic* apio 
IV.decn , 

UITJ ('»'.; r 

nam in Biil- 
lairio. T 

2. p. I2C E 

dir. Ec i.i. 

I ! - 

■ (a 

■ - 

'■ q*& 
agitur, v 1 3. 
* tbus 
fern pa- 
gin j 25. 

39 8 

jt Partnefis 

See Joh.Sa- 
risbur. Poly- 
crat. Either 
printed at 
Ley den A. V. 
159$. Or in 
Biblioth. Pa- 
tr. Colon. A- 
grip. 1622. 

of FaB who have made exaft Searches 3 zt my ln- 


§.3. Indeed there is one of my Citations, 
(and but one that I know oQ which though as 
innocent, and as exa£t,as any Citation ever was, 
does feem toftandinfome need of a Vidicati- 
on. Not for the fatifying or fhaming a wilful 
Papift, who for want of due Knowledge, or of 
fufficient Ingenuity, {hall at any time accufe 
both It 3 and Me; But for the fake of fome weak 
and unwary Proteftants, whofe great unkind- 
nefle to my Perfon has made them Maligners 
of my Caufetoo; And who had rather their 
own Religion fhould fome way fuffer,than that 
a Perfon whom they envy fhould any way pro- 
fper in its Defenfe. The one C itation I am to 
vindicate is in the Sixt Page of my Sermon , and 
tis out of the Polycralicumofc Johannes Sarisbu- 
rienfis^ (a learned Bifhop who did flourifh al- 
moft 500 years ago,) 1.6.c. 24 p, 329. Edit. 
Lugd. Bat. 1595. Where chough 'tis granted 
The Church of T{ome was J aid tojhew Her-felf a 
Step-Mother, and Scribes and Pharifees were alfo 
faid to Jit in her j Yet I am branded with un- 
fincere and unhanfome dealing, becaufe the 
words were not fpoken by the good Bifhop to 


To the Reader. 


the Pope, as from Htmfelf, or as his own fenfe 
and meaning, But as received from many others, 
and which himfelf had heard fpoken in divers 
TroDinces. To which I anfwer by thefe de- 
grees. Firft that I never did once pretend the 
words were fpoken by the Blfhop, much lefs 
that they were fpoken as his peculiar fenfe and 
meaning. But having us'd the word Tharifees 
in the Body of my Difcourfe, and apply'd it to 
the men of the Roman Church, I only noted in 
the Margin, where the word might be found in 
the fenfe I gave it. Meaning no more by it than 
This, That I was not the^rji who had fo ap- 
ply'd it, but that I had it from the men of their 
own Communion, and fuch as ufed fuch lan- 
guage long enough before Luther. Next 'tis clear 
that my Citation was not brought by way of 
proof y (though 'twas a proof of my Candor in 
the ufe of that word,) but rather by way of 
Accommodation. Elfe I had noted both how com- 
monly> and how loudly the word was us'd D it 
being mort for my Intereil, and for the Credit 
of my Caufe,to itu ke it appear that it was us'd 
rather by many D thz\\ by one • nor only in one,but 
in many places. So that mire Enemies fhould 
have thanKt my love of Brevity in a Margin, 



A Partnefis 

* Hdc inquam 
Pater, loqui- 
tur Populus , 

* Vereor ne 
mendacii vel 
contraham no- 
tarn, fi folH4 
Populo Con- 
tradixero. p. 
330. Edit. 

* Veruntamen 
quia Populo 
ei ufquequaqs 
non fr^fumoj 
&c. ibid. 

* —qui a Roma 
Corrupt a apud 
Deum reperi- 
Tu ergo quia 
id babes ofi- 
cii,qu£re y &c, 
~5ei timeo 
ne dum pergk 
qu&rere qua 
vU,ab impru- 
dent e audi as 
qu£ non vif. 
& c*t. ubi 

which would not fuffer me to be fond of my 
whole Advantage. For (Thirdly) had I purfued 
it, as very profperoufiy I mighty I might have 
added that That Cenfure (fixt on the Pope and 
the Cardinals, and the Roman Church in ge- 
neral 3 ) was not only Vox * Populi, (which of it 
felf had been enough,) but too agreeable befides 
with his * own opinion j as alio with the opinion 
of Cardinal * Guido, whom the plain-hearted 
Bifliop thought it prxfumption to contradift. And 
though he made a due exception of fome par- 
ticular good men, (which in the worH: Times 
and Places were never wanting,) yet. That 
Juftice being don, and other Civilities being 
premis'd, He told * the Pope to his Teeth, 
(as Guido had don in a publick Synod, in which 
the Pope himfeif prefided,) fome Enormities 
which hisHolinefs both did, and wincKt at. 

§. 4, This is all the Vindication of that whole 
Sermon, which I have ever thought needful for 
my Proteflant Readers ; or have look'cupon my 
felf as concern d to make. (For did I know any 
thing elfe at which a weak-fi^oted Brother had 
ever Stumbl'd, I would take the like care to 
put. the Block out of his way.) Andforfuch 
of my Readers as are not Protejlant, who are 


To the Reader. 


Afraidoi being fatisfied^ and/a;rtf Convidtion, 
I think it mod proper to fay but This ; That if 
'tis matter of any moment to be allow'd the laB 
word on any Controverted Subject, Then Mr. 
Whitby's full Jnfwer to the Attempt of Mr. 
Crejfy mutt needs be happy in its Privilege of 
having not met with a \eply. 

§. 5. And fuch a Privilege has been in joy 'd 
by what I writ fome years ago in way of Pre- 
face to Dr. Sherman , touching the Church of 
Rome's Pretentions to an Infallibility. The 
Confutation & Difcovery of which One Error, 
(be it never fo fhort, fo it be plain, and per- 
Ipicuous,) does make itabfolutely needlefs to 
be Voluminous on the Reft, juft as the grubbing 
up the "J{oot of a noxiou< Tree , makes it vain 
and fuperfluous to fpend a richer Txeafure of 
Time, about the mortifying and killing its fe- 
veral Branches. 

§. 6. For the point of Infallibility mult needs 
be one of the two Pillars, .(whereof the Pope's 
pretended Headjhip or linherfal Paftorflnp is 
the other,) wherewith the Tromperies jupnftru- 
tted mui\. ftand, ox fall. And as it IS fk} I fully 
contriv'd by the Roman Champions, to fpend 
their ftrength in fee urw^zhat Saving ErroT 3 \Tl)c 

Fff Church 


The Fallacious Pretenjt 

* Wr Patrick. 

Church cf Rome afotort Err> becaufe it gives the 
the beft fecurity to vvhatfoever other Errors 
their Church can own ; and under which, as an 
vdfylum, the gro(Teft Follies they can get by do 
live in fafety \ foby confequence 'tis as happily 
refolv'd by us,(upon iogood an occafion given) 
to (hew the Feeblencffe, and Defefts> even of 
That which does hold up the Papal Grandeur ; 
and cannot choofe but be acknowledg'd even 
by men of both fides, to be their firji (or their 
fccond*) ino({ Helpfull Engine, 

§.7. This does bring into my mind, what 
I was told many Years Fince by an honourable 
Friend, * (then when newly come out of Italy 3 
wherein from his childhood he had been bred,) 
That having firft been confined by the little 
Treatife, which had been penn'd on that point 
by his Brother Falkland^ That his beloved Ro- 
man Church was not- unerr able • He could not hin- 
der his own Difcovcryj how very grieveufly fhe 
had End. !Nor by confequence could he hinder 
hisownCortverfion from a Church, ftill preten- 
ding to Zfrfoilegs of not being able to be deceivd, 
as foon as he found 'twas even That, which had 
moji deceiv'd him. And truly had I been tem- 
pted but with a little of that leifure Ionceen- 

Of lnf "ihility. 403 

joy'd, whereby to have written more at large 
to Serenus Crefjy, (who pretending to Confute, 
has Efcapd my Sermon, and only fought like a 
Parthian j by certain dexterous TergVVerfations , 
though unlike a Parthian in point cfcmij chiefs 
nekher denying, nor dif proving, but (lill ev^dinq^ 
my Citations, and taking very great care to 0(7- 
fcure his own ; as well by making both the Greeks 
and the Latin Fathers to hold their peace in Greek 
and Latin , and only fpeak in that Englijh which 
He affords them, as by concealing both the Pages 
and the Editions of his Authors, for fear a 
Proteflant fhould have leifure and patience too, 
wherebyto bring them to a JJnfif and zfpeedy 
Trial :) I fay, had I the leifure, and could think 
it worth while to employ that leifure,in exami- 
ning all hisBook,as fome have thought fit to do, 
I fhould not inlarge on any point with greater 
contentment to my Self, or greater hope of con- 
vincing both Him, and His, than that on which 
he hopes moff to guard his obffinacy by, 

§. 8. For when the Romamjls contend for the 
Church of Rome's being Infallible, they mean by 
the Roman, the whole Church Cathclick', and by 
the whole Church Catholick. , they * mean as many ^ n a ^ ci 
as own the Pope for their SoVeraign Paflor. This I I«3m 

Fffz is 


* father 

The Fallacious Pretenfe 


is call 'd (by a plainer phrafe.,) * The prefent 
Vifihle Church, to which (Jor all the General Coun- 
cils,) the lafi Becourfe u to he had. But why ra- 
ther to the Prefent 5 than to the Primitive Church} 
or why to the prefent Church Vifible, rather than 
to the fir& General Councils i Even becaufe 
(faith * Mr. Creffy ) Umverfal Experience doth 
demonstrate it impoffble, that any Writing can end 
a Debate between multitudes of perfons intereffed, 
and therefore not impartial, or indifferent. Thus 
ftill there isfomething, not only fallible, but 
falfe, whereby zRomamjl is to judge whereto 
find Infallibility 5 (for wherefoever That Is, the 
la ft Recourfe is to be made 3) BecauWn Expe- 
rience as Univerfal, as that whereof Mr. Crejfy 
fpeaksj doth alfo demonjirate it as impojjible , 
That Jny prefent Church Vifible (muchleis that 
His) fhould put an end to a Debate between 
multitudes ok perfons, whofe Intereji and Tlyafs 
is mukifarioujly divided, as well as They. Men 
muft equally agree (which they never will) firft 
what is to be meant by the prefent Vifible Church; 
and after That, that (he is Infallible ^ before {he 
can poftibly put an end to all their Diffenfeons in 
their Debates. 

§. 9. But what does he mean by the pefent 


Of Infallibility. 

40 5 


Church Vifible / Does he mean all the Churches dojubmit unto the Pope m their Sorperaign Pa- 
hr, either IN, or OUT of z General Council? 
If the firft ; he mnft mean either a written, or 
[pealing Council. If thc/ir/wer/Then hefhould 
not have dijtinguijb'd it from the prefent Church 
Vifible, as here he does. Then there needed no 
more than One, but That (by all means) mult 
be zfanding General Council, from the beqinnino 
of the Church till the Day of Judgment. And 
then the CWcfo was never able to make her 
Members a jot the better for her Infallibility , 
or to prove//;* had fuch zprfailedge, by being 
able to put an £W to a Debate between JMulti* 
tudes of different Iutereft and Judgment in fe- 
veral Narions^eithfr before the j^icene Council, 
which was the firft that was General, or foe* 
the Council held at Trent, which they avow to 
be the laji. But if he mean's only a f peaking 
Council, then he confefles that at prefent fbevc 
is no fuch prefent Vifible Church, as can Infallibly 
put an end to the Debate above mentioned ; even 
becaufe there is no fuch General Council. Which 
things being fo ; where is the boafted Infallibi- 
lity I How (hall we find, or comprehend ic ? or 
how is any Creature the wijer for it ? And if 



The Fallacious Pretenfe 

a Onuph. in 
Cbron.p. 50. 
b Concil. con* 
ftantienfe fr&- 
tipue congre- 
gatum extin- 
matk Caufk, 
quit effet ve- 
rm Pontifex, 
vix agnofce- 
bat. V. Hid. 
Concil. a 
Paulo V. 
p. 127. 
c Statim Mud 
in Contrwer- 
fiam venit, 
fintn Sy nodus 
pifana in IUos 
potuerit ani~ 
cnm eorum 
alteruter ve- 
ra s e$et Pon- 
tifexifed uter 
k gjef nan 
ctnftaret. ib. 

he means (what was faici in the fecond Branch of 
my firjl Dilemma,*) All the Churches which own 
the Tope as their SoVeraign Taflor, not / N, but 
O U T of a General Council ; Then the Pope 
in his Conclave j or College of Cardinals, (which^ 
by the way, is a Conventicle, though not a Coun- 
cil ^ not Concilium^ but Conciliabulum^) mud be 
the fole and proper fpeakjngjudge^ who can end 
fuch a Debate as before we fpake of; fo that in 
tiim, as in her Head, the prefent Vifible Church 
does entirely lodge j at leaft in refpedt of her 
Infallible Judgment j which none but the Pope 
(out of a Council) can have, or utter. But thus 
the Romamjii Abfurdities will be more nota- 
ble than before. For the Pope may be an Here- 
tic \, if not an Heathen. Pope Marcel linus was 
thefirjl, and Pope Libenus the fecond. And 
there is no better arguing, than to the aptitude 
from the ^B. Nay, in fome of the 10 Schifms 
whicn a Onuphrius reckons up in the Church of 
Rome, (before the word Pmejlant was ever 
heard of,) when two or three Popes did fit at once, 
'twas even impoffible to determine^ which Pope 
was the true^ and which the falfe. The Councils 
of b Conjtance and c ft^i (whereof the formerly 
the way, was a General Council, in the Catalo- 

Of Infallibility , 


gue let forth by Pope Paul us Qginlus^) were 
utterly at a Lojs in their Debates 01 this matcer. 
From whence it follows unavoidably^ that 
Mr. Crejjy mnft not dare to avow this laji no- 
tion of The frefent Viable Church • as well be- 
caufe it is not Tip* * to which he dares fay the 
laji Recourje is to be had, as becaufe jbe can too 
eajily declare herjenje in another way, than as foe 
was ever reprejented by her Pallors out of all Na- 
tions, that is to fay, by a General Council, which 
yet the frefent vijtble Church can never do, faith 
Mr. Creffy, chap. 9. p. 95. But when I fay 3 he 
mull not dare to avow this laji notion of the 
frefent vifible Church, to which he gives the laji [ 
Recourfe, and to which he afcribes Infallibility: 
I mean,, he muft not for the future, not but that 
for the frefent he dares to do it ; Becaufe he tells 
us expredy,/?. 97.(80 as dogmatically too^as with- 
out 2\\ proof f) That the frefent Supericurs living 
and jpeakjn^ muji conclude all controVerfcs^^ieir 
Interpretation of Scripture and. Fathers, their Tejli- 
mony of Tradition, muji more than put to faience all 
contradiction of f articular perjons, or Lhurches 5 
it mujt alfo fubdue their mnds to anJjfent* and 
this wider the penalty of an Anathema, or cutting off 
from the body of Chrijl. 
§. io« This 

4 c8 The Fallacious Pretenfe 

§. 10. This is faid by M. Crtffy concerning 
the living and [peaking Judges of his Church , 
Judges for the time being in every Age. Quite 
forgetting what he had faid not long before,/?^. 
That 7(&i/i>w, Inspiration , and Examples of Pri- 
mitive Fathers, muft joyntly make up the only 
Guide, which He affirms to be Infallible. For, 
unlefs they all concur, (as he had faid before that, 
/^ 93*) tether with theprefentvijible GoVernours, 
(to whom he there gives a judging determining 
power,) That which we take to be K l\eafon, and In- 
spiration, and the fen fe of the Primitive Church, 
may deceive and mifguide us. Now befides that 
This faying deftroys the former, where no lefs 
was afcrib'd to the prefent vifible Superiours liv- 
ing and [peaking, than here is attributed to All 
four Requisites in conjunction ; we know that 
Reafon may be deceivd, Infpiration be counterfeit 
by fome unclean fpirit, (which fallible Reafon 
muft be the Judge oQ primitive Fathers (ubjeO: 
to Error, and prefent Superiours much more 
than TrimitiVe : And, many fallible Guides can 
never make up one Infallible, any more than 
many Planets can make one Sun, or many JBs 
of finite knowledge one true omnifcience. For as 
Mr. Creffy does confefs, that Infallibility and 


Of Infallibility. 


Omnifcience , are incommunicable Attributes of God 
Himfelf (p. 98.) fo he imply's a contradiction, 
when he faith they are communicable to any cre.a - 
lure, fuch as is his prefent vifible Church. And 
another contradiction as bad 3 or worfe^ when he 
faith that a man, although of much Ignorance, may 
in a fort be Omnifcient within his fphere, (p. 99.) 
which is as if he fhould have faid a That a man 
may be able to have a knowledge of J 11 things, 
becaufe he may/0 know them Ml, as to be Igno- 
rant of Some. But then, with the help of that 
«»;, rcwutxor, the meaneji man is as omnifcient, as is 
his l{oman Catholick Church ; becaufe (within 
his determinate fphere) he muft needs have a 
knowledge oiAll he knows ; and of more than (he 
knows the Roman Church hath no kjiowledge. So 
again when he would fhew how a creature may 
be Infallible, though he had faid that God 
Himfelf hincommunicably fuch, (p> 98.) he has 
no better »?wt^4 than an implicit explication 
of an Affirmative by a Negative. The immutable 
God can preferve mutable creatures from attual 
mutation j [ibid.] thereby imply ir.g, that the Im- 
mutable cannot communicate his incommunicable 
Attribute of Immutability to any creature, even 
becaufe he cannot pofhbly pe rfeB a creature into 

G g g Hwijelf. 


The Fallacious Pretenfe 

Himfelf But from aBual mutation he can pre- 
ferve any Creature, as well an Ignorant jingle 
many as a whole Church Catholick. Thus by en- 
deavouring to uphold 5 Mr # Creffy dees throughly 
Deftroy his Do&rine : All he faith coming to 
this 3 That however God only is Undecehable, 
yet he is able to preferve his decehable creatures 
from being aBually deceivd. Sed quid hoc ad 
lfhicli Hows ? The Queftion is not, Whether 
God can preferve a Church from being aBually 
in error, (for fo he can, and often doe s, particular 
Members of his Church,) But whether defaBo 
he hath granted an lnerr ability, or an Impojfbility 
of erring, unto that which they call tne Roman 
Catholick Church. Not whether the Church is 
aBually falfe in her opinions, but whether 
or ffo (he is Infallible, or exempted by- God 
from the paffive powr o£ giving falfe Judgment 
in points of Faith. Will Mx.Creffy h confound 
an sfdjeBiVe in Bilis, with a Participle derived 
from the paffiye freterperfetf Tenfe, as either to 
argue a non aBu ad non fotentiam, or elfe to pafs 
over from the one unto the other 2 Will he ar- 
gue that jidam before his fall was Impeccable, 
becaufe he yet was preferved from aBual fin i 
or, that the Church was Infallible in the Jpojlles 


Of Infallibility. 


own Times y becaufe fhe was not erroneous until 
(he was t He cannot fure be fo deftitute either 
of Logickox Grammer skill. I think it rather his 
skill to diffemble both j as finding no other way 
to difpute a whole Chapter for fuch a DoCtrin* 
unlefs he either begs^orforfakes the Queftion. 

§. u. But now to give him more Advantage 
than he is mindful to give himfelf, when he al- 
lows fo great a privilege to the prefent Cover- 
nours of the Church in every Age* whom he will 
have to be the living and fpeakjng Judges, to whom 
(without contradiction) all particular Churches as 
well as perfonS) rnuji meekly yield up their /if ent ; 
Let us allow it to be his meaning* not that Thefe 
are undeceivable y but that God doth ftifl pre^ 
fcrvc them from being actually deceivd. Was 
not Pope Hildebrand himielf the fupream fak- 
ing Judge, when yet the . Council at Wormes did 
fet him out as a Brand of Hell i Was not John 
the 23. the fupream fpeakjng Judge of ISAv.Creflys 
then prefent Difible Church, when yet he openlv 
denyd the Immortality of the foul \ and for That 
(with other crimes) Was condemnd by the Coun- 
cil then held at Conjiance ? Were not John the 
22. and Anafafuu t the 2. the fupream f peaking 
Judges in their feveral Times* who yet were 

G e 2 2 both 


Ubi fupra. 

* Imperial. 
Stacut. apud 
Cone. Con- 
A. D. 1 41 4. 
Bin. To. 7.?. 

Motoric cri- 
minofa dc 
contra a) ticu- 
tutn d: Rtfur- 
re&iovt mor- 
tuorun d(%- 
Et paulbfu- 
periut y ~cum 
fui & cum 
f»nfli4 monia- 
libut Inceftii 
c«!rmrfit) pag. 

4 u 

The Fallacious Pretenfe 

— In quantum 

eft Caput Ec- 
clefts, err are 
nonpteft. Et 
tunc eft caput 
Ecclefi* cum 
facit quod in 
fe eft ', nempe 
cum Confilio 
<£r doBifftmo- 
rum Virorum 
err are nonp9~ 
teft. Stella in 
Luc. 22. 31. 
pag. 280. 

A brief Ac- 
laft Lateran 

both ftigmatiz'd for the Crime of Herefie * Let 
Mr. Cre(fy now (peak like an honeft man; Were 
luchfuperimrs as thefe, then living and f peaking, 
to conclude all covtroVerJtes ? to Interpret Scripture 
and the Fathers ? to put to Jtlence all particular 
Churches £ to fubdue mens minds to an jiffent I 
and this under the penalty of * their being cut off from 
the body of Chrift? (Let him read his own di- 
ctates, fk 97.) ft W M but little mend the mat- 
ter, to fay the Pope is but One* and that He 
fpake of /^//Superiours : Becaufe,befides that 
they may All have their Byajfes and Errors, as 
well as He, in cafe they are All ccnfulced with, 
(as they never are J 'Tis very evident that the 
Pope (like the Sun among the Starsy is more 
than All, in all Cafes. The greateft part of 
thdt&Councils which they are pleas'd to call 
General, have been indeed little better than the 
meer Properties of their Topes : which that I 
may not feern to fay, as one that Lves to fpeak 
iharply, but rather as compelled by their own 
Jccomps of them, I fhall here give an Inftance 
in One, or Two. 

§. 12. In the \%?lLateran Council under Julius 
the 2. and Leo the 10. The Holy Scriptures (at 
the firft SePnon) are humbly laid down at his 
__^ Holme fs 

Of Infallibility. 


Holineffes feet; Andean Oath being adminillrcd, 
are formally touch by the Officials. The Pope 
(in that Seflion) is calFd The Prime 'of all the 
world ; and (in the next) The Priefi and the King 
to be adored by all the People, as beirg mfi like to 
God Himfelf Accordingly ( in the 3 a ) The 
Kingdom of- France by Pope Julius is fub jelled 
to an IntcrdiB, and the Mart held at Lyons tranf- 
ferrd to Geneva. The Pragmatic^ San il 'ion is 
refcinded in the fourth , for the improving of the 
Trade of Ecclcfiajlical Huckfters, the buying and 
Jelling of Church- Preferments. The Pope is af- 
lerted as. God's Lieutenant upon Earth, though not 
of equal merits. (A very fignal Condefceifion ! 
and to be kept in ever lading Remembrance! 
God is meekjy ackpowledgd to bzfuperiour to the 
Pope .) In the fifth Senion, Julius d'us, (ano- 
ther great- Condelcenfion !) And Leo his Suc- 
ceflor is fainted^ as no lefs than the Lion of the 
Tribe of Judah> the Root of David, the Saviour 
and Deliverer that was to coyne.(A pretty cfinteh^ 
bat a blafphemotis complement, and unworthy 
aBifhop's mouth.) In the eighth and ninth Sei- 
fions, This Lion 7\oars • firft againft them that 
(hall violate his Vecrees in the prefent Council, 
to whom he threatens fuch a Sentence of Excom- 


Ke flcveru 
Ft Ha Sior.Cut 
Eprfcopm Afr- 
irufiehfis af- 
fat mt Faparh) 
qu'uiEccc ve- 
nit Leo de 
Tribu Juda, 
Ecce Ttbrfu- 
fcitavit rem 
fyc. Te % Leo 
Sal vatorcm, 
Tc Libeiato- 
rcm venturu 
Concil.l ac- 
ran.ulr. Scff- 
6. Ein.To-9' 
}W 74- 

4 i4 

The Fallacious Pretenfe 

Divinae Ma- 
jeftatis tuae 
c<mfpeZitu % ru- 
tilanti chjm 
fulgore imbe- 
cilles oculi 
met caligant 
&c Et paulo 
f oft, In te uno 
Chrifti & Dei 
Vicario, fro- 
fheticHm Mud 
debuerh rur- 
fw impleri, 
cum omnes 
Reges Terr& % 
omnes Gentes 
fervent ei. 
Ibid. Seff. 9. 
p. 114, 116. 

Of the Coun. \ 
cil at Trent. 

munication, as none but Himfelf could abfolve 
them from. Next againft the Emperour, Kings, \ 
and Princes, whom he chargeth not to hinder fuch j 
as were coming to the Council, under the penalty \ 
of incurring God's Difpleafure and his own. In 
the laft of thofe two Seflions^ Jntonius Puccius 
tells Leo* how his Eyes are darkped by the ruti- 

lant Brightnefs of his Divine Majefiyv in him 

alone as the Vicar of God and ofChrif, That Jay 
ing of the Prophet ought again to hxVe its completion, 
J II the Kings of the Earth jhall come and Worship, 
All the Nations under Heaven/W/ do him Service. 
In a word^throughout the whole CWa/,nothing 
is carried by the counf el, or: confutation ofdfjef- 
fors, (for Jjjijlants I cannot call them,) nothing 
byf u jF ra !I l es * or Votes, from them that make it 
wear the name of a General Council ; But , the 
fupreme prefent Jud*e (to ufe the phraie of Mr. 
Crejfy) as an Infallible DiBator, ordained Jll. 
This is constantly the Preface to each Decree in 
That Council^ Leo Epifcopus, ferVus ferVorum 
Dei, ad perpetuam rei memonam, approbante Con- 
cilio, &c. 

§. 15. So again in their laft and btfi beloved 
General Council, Ml the fathers do but pre- 
pare convenient matter for Decrees, whereunco 


Of Infallibility. 


the Popes Fiat does give the life. Their two and 
twenty years contrivances do end at laft in a * meek, 
Petition , That bis Holinefs will 'touch fafe to con- 
firm what they bad done ; (that is,) Co inform the 
lifelefs matters they had prepared j which could 
not have the nature 2l\A force of Articles , or I>- 
cw/j until the Pope had breatbad on them the 
'Breath of Life. So a little before That;, * The 
General Council does humbly hope,That if any 
Difficulty ariie in the receiving of the Canons, or 
if any things Doubtful {hall require a Definition, 
or Declaration, His Holinefs will provide for the 
Neceffities of the Provinces, for the Glory of 
God, and the Tranquillity of the Church, 
either by calling a General Council, liHejball 
judje it to be needful, or by committing all the 
Bufinefs to fuch as He (hall think fit > or by what 
wayjWiwHe (hall judge more comm:dious. 
All, upon the matter, both a, and iro^J be, as 
He pleafcth j and when the Council is diilolv'd, 
He is bimfelf Tantamount to a General Council t 
Indeed much more. For the Council did but pro- 
p/V, But He a declares, and defines, by Apofiglu 
cal Authority. He b command's, and decree's, by 
fomewhat more than Apoflolical, That Faith 
without the leafi Doubting , be had fy */l to /?!/ 

* Htjmilitcr 
pctioius no- 
mine difti 
Concilii OCCU- 


liti.n SanHi- 
tasveftra ci'g- 
ncrur r- 
marc omnia 
& firgula, 
&c. tdir. 
Bin. Tom. 9. 

* 5; in bit re- 
cifienctif all- 
qua Difficult at 
9riatur 9 aut 
all qua rncidt- 
rmt qud De~ 
aut Finitio- 
~-conjidit fan- 
tta Synodal 
foe. viderit 
experlire — 

j &c. Si necef- 
; farium |udi- 
1 caverir, &C. 
! Si ci vji'u'n 
Tit, fcc. 
i Ibi&P.i?* 
j a Jpyttlh* 
■ A*&<x'tf&tt 

! iecUrammfy 

I definimus p. 

I 444- 

b Eijfem fine 

uUh lubitati- 
\ one haberi 
j mandamm 

atque decerni- 




The Fallacious Fretenfe 

* Vtle Con- 
I cil Trident. 
! Edit. Bin. 
excuf. Ge- 
nev.A. D. 

Creed ; and all under the penalty of being cut off 
from the Body of Chrifi j notwithstanding fome 
part of his Creed is * This, That A 'pocryphal wri- 
tings , and meer Traditions , concerning Faith, as 
well as ^Manners ', are by all to be recerod with as 
much Reverence and Jffeffion, as things proceeding 
from God the Holy Ghofi, or from the mouth of our 
Lord jefus Chrift. 

Now if a Council (as the Lateran) does only 
Read a Decree in Fieri, And a Pope (as the 
Tenth Leo) by faying Placet, does make it one in 
Fatto efte ; If a Council cannot be currant, unlefs 
it be calltd by die Pope, and by the Pope prtfided 
in • yea if nothing don in it can pafs for currant, 
until the Pope hath approved of it, or until he 
hath made it become Sfuthentickby an A SI of his 
Will 5 or by a word of his Mouth ; Mr. Cre(fy, 
and J? zthetjf ohnf on, who do fo earneLlly contend 
for zjubccelefital Infallability, cannot chufe but 
believe, (It at all they believers well as plead it,) 
That its real Inherence is in the Tope, and only 
/d/d to be in the Church, becaufe it does more 
become the Error, and/et it off to the People with 
better Grace, The T^eafon of what I lay is very 
i cogent in it felf; and that it may be fo to others, 
I thus endeavour to make it f lain. They fay 


Of Infallibility . 417 

I that Councils are not currant^ unlefs approved of 
! by the Pope. Nor does he give his approbation, 
uncil the Council is at an rW. His approbation 
is after; and not before it. From wnence 'tis 
natural to Inferr * That he approve !i not of the 
Council^ becaufe Infallibly good and therefore'W- 
nwr • (it would not then needh\% Approbations) 
But the Councils good and currant, becaufe £fe 
approves it. And why fhould 7?wr be faid, 
unlefs becaufe He is Infallible with 7T?m that 
fay it £ Thus (I fay) it is to Them, not Thus 
in hfelfe. For then there would follow this 
other Abfurdky, That if The Council hath 
end, it is becaufe the Pope hath not approved 
it. For let him but approve, and It hath not errd, 
because it hath every thing required to its In- 
fallibility. Jf not, let them fpeak 3 for I argue 
only ad homines, and (out of very great charity) 
try to make them afharrid with their own De- 

§. 14. Now (to fpeak a grofs Truth,) The 
Approbation 0$ a Pope, when a Council hath don 
with its Consultations, cannot poflibly have the 
virtue to efleft that fucb a Council fhall not haVe 
errd. For if it hath erred it is erroneous, though 
He approve sit. If not, it is orthodox, though 

H h h He 


The Fallacious Pretenfe 

Sea. 7. 

* Concilia Ge- 
neralia dicun- 
tur ea, quibnt 
inter effe pof- 
funt 6* debent 
Epifccpi totim 
Orbti, f nifi 
legitime impe- 
diwtur) & 
quibus nemo 
rettk frtfuiet 
nift Saturn* 
Pontifex y ant 
aim e)m no- 
mine. Inde n. 
dicuntwr Oe- 
cumenica, i.e. 
Orb* Tonus 
Terr & Conci- 
lia. Bellarm. 
Control To. 
Concil. c. 4, 
p. 1096. 

He reje&s it. ThzEmperours who call'd the 
firfi and truejl General Councils, did either Hot 
care for, or notex^fifhis Approbation. Yet 
Thofe were the Councils, either not erring at all* 
or at lead the leaft erring of any other. 

§. 15. But let us yield Mr. Crejfy yet more 
Advantage, and fuppofe him only to mean what 
once he faith, (for he faith fo many things, that 
he feem's to have many, and even contradictory 
meanings,} * A Church reprefented by her Pajlors 
out of Ml Rations, which Payors out of AH 
N^W-makc a * General Council ; And that 
This only is the Church, to which he afcribes 
Infallibility. To which / anfwer, by two De- 
grees. Firft by obferving, that he takes for 
granted what isfalfe. For there was never fuch 
a Council, as to which AH Nations did fend their 
Pajlors, and by confequence The Church was 
never /i Reprefented; and by confequence neater 
Infallible , if She can only be Infallible when 
fo Reprefented, to wit, by the Pajlors of All Na- 
tions which have Chriflian Churches in them. 
For, the firft four General Councils were not 
fuch in That fenfe ; And only were called Oe- 
cumenical, not for BellarminesR^ezfGn, but be - 
caufe they confifted of all the Pajlors who were 


Of Infallibility. 


fent from Thofe Nations which made up all the 
Roman Empire, whofe Emperours (by a figure) 
were call d the Majlers of the world. Beyond 
the limits of the Empire, None of thofe, or after- j conciixhai 

•/ 1 1 ' 1 t^t i- 1 ' Aft. 1. Bin. 

Councils, did ever reach.None went thither out 
of Per[ia, India, the Inmofk Arabia, and ^Ethiopia, 
wherein the Churches were never under the /?<?- 
OU* Empire ; Nor yet out of Britain, France, 
an J vS/u*;/, when, being parted from the Em- 
pire, They became the Peculiar of other Prin- 
ces. And as the Empire grew fcanty, fo the 
Councils in proportion did grow lefs General. 
Whofe Greatnefs is to be meafurd, not by 
the number of the TSijhops, but by the wa/rz- 
r «dk of the Churches, and by the Greatnejfe of 
the 1{evjons from which they come. But fince 
the Bijbops of Rome, with #t£tf 7(igfa of the^iw?- 
man Empire , have invaded This alfo, of r^Z/zW 
and prdfiding in General Councils, they have 
been oily called General, for being a Confluence 
of Patfors out of *# ffc<? P<t^/ Empire. And 
therefore, according to Mr. Grrfj^, They could 
not poflibly be Infallible, becaule not fuch, as 
to which J II J^ations did fend their Pafiors. 

§. 16. Next I anfwer by obfcrvingthat t^e 

learned'^ Romanifts cannot agree , about the 

H h h 2 future 


The Fallacious Pretenfe 

* Us&dam 
funt ab Apo- 
ftolica fede 
approbata t at- 
que ab Eccle- 
fii. unherfa 
recepta s qu&- 
dam omnino 
reprobata '<, 
tim reprobata, 
pan'im appro* 
bata) qu&dam 
nee approbata, 
ttec reprobata't 
Bellarm. ubi 
fup p. 1097. 

1107, 1109. 
Et inde con' 
flat, locutum 
ejfe Bellar- 
roinuin ex 
fua y qui a fie 
clan dit Parti - 
in Confiliis 
bus pSfifimU 
locum habet* 
p. 1 09 7. Ergo 
membra pri- 
ora in Gene 
ralibns, utfo 
etiamfi non 

Nature, or Number, of General Councils. For, 
fir(\ as to the Nature, The Geyieral Councils of 
the Romanics are * thus divided by themfelves s 
Some (fay they) zit appro^oedby the Sea Jpo- 
ftolical, and received by the Catbolick Church. 2 
Some are absolutely reprobated. ? Some are re- 
probated in pan , and in part approved. 4 Some 
are neither reprobated, nor approved. Now fince 
each of thtit forts is laid by Romanifts to be Ge- 
neral, and General Councils in the 0^™/ are alfo 
faid by the fame to be Infallible ; What e!fe do 
they fay 5 in gfH3 8c fubjiance, but that the CJWrfe 
represented in General Councils is either abfolutely 
Infallible, (as in the /*r/J fpecies of General 
Councils,) or altogether fallible, (as in the/i- 
cond-f) or partly Infallible, and p<m/y fallible, 
(as yi the third{) or neither fallible, nor infallible, 
(as in the fourth. *)\£ General Councils ctfwwt err, 
Why then do they reprobate, or d^afo any of 
them .* If they have fufficient raz/iw both to 
reprobate fome, and to doafo of others, Why do 
they call a Them General Councils ? or, if (j^w*- 
r*/ Councils can be doubted of at all, and that by 
Them too j By what Infallible Token (hall they 
know 5 either that the Councils are truly General^ 
znd Genuine ; or at lead, that being /kfc, they 
are Infallible} Of BelLimines 18 General Coun- 

Of Infallibility. 


cilsy which are his firfi and hfi fpecies , he 
proves the JpproVcdnefs and Validity by the 
Pope's praefidmg in, or approving of them. 
His General proof is but thh, [They are ap- 
proved of by the Tope, and recetvd by Papifis.] 
And what is this but to beg the Qucfiion i Tlie 
firfi 8 Courted* he proves to be fuch, by the b De- 
cree of the Pope. The Nine that follow he proves to 
be approved, Becaufe the Pope prtfeded in them. 
And the lafl was confirm d by Pius Quartus. So 
that a Council's i^^r^is derived from the Pope , 
and depend 's upon his Pleafure. But now of 
thofe 18. there is a very great difference. For 
the firfi four only were received and reVerd by 
Gregory the Great, as were the four c Gofpels of 
Jefus Cbrifi. Which Reverence would have 
been due to the othet fourteen^ had they been of 
as great Authority ; as they needs mull have 
been^ had all been equally Infallible, in their o- 
pinion who own them All. And yet the later 
Councils had been wore valid than the former, if 
'tis not d lawful to call a Council ^ without the Au- 
thority ol the Po^e, as Mircillus his Vecretal af- 
firm's il w w<tf. Secondly for the Number of 
their approved General Councils, I fee not how it 
can be agreed. For befides that the c Greeks 


6- Dirt. i<5. 

Can. fan ft a 
ofto. apud 

c Gratisn. 
Decrer. par. 
1. Dfft-$. 

HucfrefUt E- 
pift. Vigilii 
Papas ad Eu- 
tychum, a- 
pud Cone:!. 
Edit. Bin. 

vj *//- 
quibiis 1 
£dre no/: ficer. 

* Concil. 


The Fallacious Pretenje 

Cent* 8.c. 9. 

g V. Concil. 
Gen, a Paulo 
V. Edit. 
Tom. 4. 

' receive no more than the firfi jeipen, The f Lu- 
therans but/£x,The Eutychans in ^/r/^ no more 

[ than three y The Neftonans in* the Eafi no more 
than fnw, and the Poloriian Trinitarians no more 
than owe, (which Difference is acknowledged 
by Bdlarmine Himfelfy) : Ifay 3 befides This, 
I wonder when Btllarmine will be ev£r agreed 
with Pope Paul thefift; Trie former rejeftwg 
the Council at Conjlance from the number of the 
Approved, which yet the g Later does admit of 
with equal Reverence .It was reprobated indeed by 
a worfe than it felf, to wit the Council at Florence 
next following after ; but 'twas only tor decree- 
ing,^*; a Council was above the Pope, for which it 
ought to have been approvd. And abating thofe 
things which Confift not with the Haughtinefs 
(but the juft Dignity*) of the Popes y It is as 
generally received as any other . Yet we need no 
better Argument to prove fuch a Council above 
2. Pope, and thegrofs fallibility of both together 3 
than an Hiftoricai Accompt oiThat one Council, 
as we find it fet down by Pope Paul the fift. 
The Third at Constantinople, .which is com- 
monly reckoned the fixth General Council, was 
by the 14 th at Toledo (Can. 7.) efteem'd the 
Fift. Implying the former under Vigilm, rot to 


Of Infallibility 

4 2 3 

have been one of the General Councils , which 
yet with other Councils does pafs for with- 
ouc Queftion. And fo much for the Number 
of general Councils, as well as for the Nature 
of them. 

§. 17. Laft of all let Mr. Crejfy be allow'd 
to mean at the moft Advantage, That his Ge- 
neral Councils are faid to be Infallible, notbe- 
caufe they cannot , but do not err j for fo he moft 
improperly, but yet moft kjndly helps out him- 
felf, chap. 9. pag. 98. But do;± he not think it 
was an Error in the ftrfl Council of Nice^ (as in 
the third of Constantinople) to atlent to 'Papbnu- 

tlllf hlS oup^ouun « fry: r*C M«* yiw<ux.<Lc sexual*, ai"U VatrQM- 

Ztin^ the Marriaqe of Friefis, as both Socrates, 
and Sc&omen, and the T\oman * Decree do alike 
affiOH? At leaft the Council of Elibcris (which 
was contemporary with That ) Mr. Crejfy will 
fay was in an Error, for declaring it unlawful, 
to paint in the windows or walls of Churches, 
what is the objeft of adoration. And fo much 
the rather will he believe it to be an Error, be- 
Ciule the fecond Niccne General Council decreed 
tuat Images are to beivprfmpd, and denounced 
an Anathema to all that doubt the Truth of it. 
Does he not think it was an Error in the Cou %pi 


Ecc. l.i. c.8. 
1. 1. c. 23. 

Nceph. 1.8. 
c. 19. 

Can. Niccn. 
V. Concil. 
III. Can. 12,. 
Ccnci). tiib. 
Can. 50. 

Concii. Nic. 
2 . Atf 4. 
Cor.cit. C-T 

u/r tun- 

ci'ltu?.-.. Y.d'z. 
I Ein. Tom. 7. 
p. 1 c 4 : . 


*S. Qui Canon 
fenuima eft, 
non obftante 
B'tnit f*b{er- 
fugio pudendo. 
Tom. 3. pag. 

* Conci!. 
noo.IU. Aft. 
13. Tom.. 5 
lib. 211. 
Vide Notas 
in vitam 
Honor. Edit. 
Bin. Tom. 4. 
pag. $72- 

d^Ufia 'V»- 

our rluj oftt*- 

fjty'iLv TO 7Tf»- 

«T«a» K«t]t^«r 9 
— Alienor ?^ 
TV Il6Tf3, T0- 
*0T«P>tTioW TV 

etimi ir*TiQ$L 4 

jCj cfiSdtx.x\oi 

tTitud-vietr jy 

Y.U0tf>l£f Tko 

x.X.«ffiflt>j ati'ThT 
vo-a t5 X&cr* 

j &c. Coicil. 
Edit. Bin. 

* Ibid. Scff. 
S P 593- 

The . Fallacious Pretence 

of Chalcedony to Decree unco the Bifbopof Con- 
jlantinople, even in caufes Ecclejtajiical^ an equality 
of pnuiledges with the Bz/fc^ of #<w* ' Or does 
he not think it was an Error in the* fixth General 
Council^ to condemn Pope Honorius as zMonothe- 
lite,zvA to decree that his N*/»e fhould be r^*,^ 
out of the Churches Diptych s ; feeing another 
General Council, fmce held at Florence, hath 
defined the Pope to be the High-Pruft over all the 
Worlds the Succejjor of St, Peter, thrift's Lieute- 
nant, The Head of the Church, The Father and 
Teacher of all Chrifians, and one tovthomin St. 
Peter our Lord Jefus Chrift did deliver a full 
Power, as well to G O VER N, as to feed the 
Univerfal Church ? And did accordingly exau- 
dtorate the Council at Conjiance, for ieatit g a 
Council above a Pope I Or is it not thought by 
Mr. Crejjy, that This Florentine Council was in 
an Error, in Granting the Roman Church a 
Power of adding to the Creed, which the Gene- 
ral Council of Chalcedon had forbidden to be don 
under the Penalty of a Curfe ? as was * obfer- 
ved and urgd by Pope Vigilius Himfelf, to Eu*> 
tychius the Patriarch of Constantinople t Let Mr. 
CreQy but compare the fixt General Council 
(whofe famous Canons were made in Trullo,) 


Of Infallibility. 

4 2 5 

with the Tridentine Canons, and the General 
Pratticc of his Church, And (fure I am) he will 
acknowledge^ that the one or the other hath foul- 
ly err'd. It was decreed, in the fixt, * That mar- 
ried men without fcruple (hould be admitted in- 
to the Priefihood, and this without any condition 
of abftaining thence-forwards from cohabitation, 
left men (hould feem to offer Contumely unto 
Gods holy Injiitution. Yea (which is mod to 
be obferv'd) This was a Canon made profefledly 
b aaainjl the Canon of the Church of Rome, where- 
unto is confronted the antient Canon, which is 
there faid to be of dpojlolical PerfeBion. Here 
the Dotfrin and Pratfice of the Church of Rome is 
condemn d by a Council, which is owned to be 
General by the fame Church of Rome. The 
Church of Borne is alfo condemn d by the fame 
General Council (\v\ its 55 Canon,) and command- 
cdto conform to the 65 Canon of the Jfojilesl&s'. 
(from which they had fcandalo^lly departed) l*\,££& 
under two $reat Penalties therein exprefv'r. To ££3f" 
allwhich'iflfhall add, How t!e 8 lh GorftW/ ***%£ 
CWa/made a peremptory Decree./ 77ur tin 

£t£^ /LCM<ftfc 

yw»f xa»\vic&>«» 

0^1 T6I«T0V 

/2xd-/uar Ufit- 

Can. 13. To. 
5. Edit. Bin. 
To.$.p 326. 

b inttfi or Tii* 
'Papal av &k- 

X\»f!7Tf or 
Ta'^H x*>6»®" 

— »*jue«r i^'Af- 
j(et*» i'£«xo\«- 

■3" 1 »7 « C»o>* 
-/ A^-c^MxiJC 

T»r xyimi &- 

jxi/thSj 3-tJn-i^o^* — «Tif «* « ?t#jxuoh tIu) Hxir/TV awrwgee Xe/s-«, ^J i/f o* t* /iutij* 
eft* t \»yi«v» *>U y&L*l> x* ^e? J * T ' * *V°» V »*'»▼»» x) TtpSft *, r^rx«u»^. K*i oi /xi 

»T»c 'ixo»^c Ai*3-«,"*"*?vfftt». Conci!. Conftant.lV. Aft-9. Can. 3. Edit.BiD.T0.7-p.97 7. 

1 1 



* Such as 
donaty St ell 'a, 
Lyra, Staple- 
Petaviuty Vi- 
veSy Rttbanw 
MaurWy and 
others. Yea 
Scotuty Aqui- 
naty Pope 
Gregory the 
Great. The 
Bifhops of 
Germany in 
the Council 
at Wormcs, 

The Fallacious Pretenfe 

Imagt of Cbrifl is to be worjhift as the Gofpel of 
God, That whofoeDer adore s it not^ Jhall never 
fee his Face at his fecond coming (never at leaflt 
by their good ytfli) That wc FttTures of ufngils 
and all the Saints are in libg manner to be adond. 
And that all who thinh^Gtherwije arc to be Anathe- 
matized i I hope Mr. Creffy and Facher Johnfon 
are not fuch Lovers of Idolatry and Contradiction^ 
as not to kjiow and to acknowledge the Fallibility 
of their Church in a general Council. 

§. 1 8, 1 have the rather made it my choife to 
ufe the Canons and Decrees of Topes and Coun- 
cils > (efpecially of fuch as by the Romanics 
themfelves are accompted General,) Becaufe 
for want of a better Refuge, when they are 
prefs't with lmny things which cannot be juftif 
fd, or denyd, They have evermore recourfe to 
This one Catholick evafion^ T: -at they are but the 
fentirnents of prrvate DoBors^hoit ill opinions or 
mittakes are not chargable on the Church . Now 
though we cannot but beleive their Private* Do- 
ctors (as they call them) when they are men 
of great Learning and greater TLeal to That 
Caufe, and only fpeak as Narrators touching 
matters ofFaSl^xd fuch as of which they might 
bijihnt wkh more advantage unto cheimfejveiEj 


Of Infallibility. 


Ch. 9. 97. 

* Ib.p.97, 

Yet I hope 'twill not be faid, That the prefect 
[up riours living amd J peaking to whom ' Mr. 
Crtjjy aicribes the power of Concluding ail Con- 
trtrperfies, are no better than private Dottors; 
much Idle will they fay it of theii General Coun- i 
cds unco which they do * acknowledge the lajl * Ib - p 9 * 
retourfe is to be had. And here if any man fhall 
a k what may be probably cheReafon, why 
when the Tenet of Infallibility is fo far aDo- 
fifn?/e of their Churchy as it is taught and main- 
tain^ by their * Ptefent vifible GoVernours or 
their prejentSuperiours Irving and J peakjng, (unto 
whom b afcribed the power aforefaid,) Zthath 
DOC yet been thought fitt to be credited by the 
D cree of a General Council^ (nor indeed of any 
< otmcil that I am able to alledge;) / know not 
what Reafonto render of it, unlefle / may fay 
that they dillinguifti between their Dctlrines, 
and their Opinions pt between Things Pretended, 
and Thugs ^/rt'iW by their Super ioursj As 
if the Govemours Themfcves (whom * they * ubi fopw, 
make Tani Amount to a General Council^) were 
noc able to beleive the Infallibility they pretend 
to 3 But only thought ficc thai T^e People fhould. 
If any other man Can give any better ttzfon, I 
doearneiViy defire that what I have given may 





Pag- 9' 

428 The Fallacious Pretenfe 

§. 19. And as, on the one fide, Their ftedfaft 
Belief That Shee cannot err, is enough to con- 
firm them in all their Errors ; So 3 to convince 
them on the other fide of that one Error, will 
make them ready both tojee, and renounce the 
Reft. That it may feem t* be a iwk, or a 
needlefs Thing, for any man to be lavifb of 
Time, or Labour, in a particular Ventilation of 
rtfr*r controverted Points, whilft This of In- 
fallibility remain's untouch' t, or undecided. For 
if we (hew them the Absurdities of IWd and. 
Wine being transmuted into the IWjy and B/W 
olChrift^ or of being /i tranfmuted into Hu- 
man Flejb and B/<W, as to retain both the 
Colour, Touch, and Toft, and all other JdjunSls of 
Bre^ and Wine ; or of its fo beginning now to be 
(in the Aft of Consecration) the numerical Body 
of a crucified Jefus, as to have been the Twy 
fame under Pontius Pilate, as well as in the 
Virgins Womb ,j or of its beginning to be as often, 
and of as many feveral *Ages, as the Triefts 
at their ^/tarj (hall pleafe to *»*& it ; or of its 
being the fame Body, whether eaten by a Chru 
fiian, or by a Dog • They will defend them- 
felvcs with This, That though 'tis jibfurd, 
and hripoffible, yet it is nccejfanly True, becaufe 


Of Infallibility, 


'tis taught by that Church which cannot de- 
ceive, or be deceivd. Whereas, it once we can 
convince them that fhe is able to be deceit d, 
who had taught them to believe fhe is unde- 
ceivable, (and that in matters of greateft mo- 
ment,) They cannon chufe but dif approve and 
forfake her too, as the greateji Deceiver in all 
the world. 

§. 20. That Shee is Able to be deceiv'd, 
cannot better be evinced than by the Evi- 
dence that Shee Is. And tis evident that Shee 
Is , by her own ConfeJJion. For fhee is no 
where more feen than in her General Coun- 
cils, whereof when anyone does condemn what 
Shee aflerts as no Error, or when one does 
contradict and accufe another, (of which I have 
given fufficient Instance,) fhe does confefsher 
felf Fallible, by fo declaring She has been 
Falfc. And accordingly Mr. Crejjy could not 
righteoufly be blam'd by the Roman Parti- 
sans, for having confrffed (as he did) in his 
Exhornologefis, * That this Infallibility is an un- 
fortunate, word -, That be could \vifo it were for- 
gotten, or at leaji laid afde ; That Mr. Chilling- 
worth fought avainjl it with too great fucce(je • 
That it is not to be met with in any Council 3 Aid 


* See theufe 
which is 

made by Dr. 

Pear [on in his 
Freficc to 
rhe Reply of 
the Lord 
Faul^l ar,:. 


The Fallacious Pretenfe 

* Rom.Cath. 
II. p. 98. 

* Ubi fupra, 
pag. 89. 

* Pag. 98. 

That the Authority of the Church (meaning the 
Church undepraved) was never inlawed by Her- 
felf to fo great a widenefs. And as They cannot 
bbme him 3 much lefs can I 3 for conftjjtn^ a 
Difad vantage he could not conveniently deny. 
That which I blame him for is This, (and for 
This he can never be blam'd enough^) That 
having * confeffed Infallibility to be one of 
God's peculiar * Incommunicable Attributes > 2nd 
by confequence that the Church which he calls 
the Roman Catholic^ can no more be Infallible, 
than Omnifcienty He has yet been fo tranfpor- 
ted with Partiality to a Church he has refolved 
to ajfert, (whether rights or wrong,) as to * 
communicate That to Uer y which he confefleth 
* Incommunicable ; and to affirm that That is 
Neceffary^ which he confefleth to be Impvfixble ; 
and fo to efpoufe in a Eit ofKindnefs, what in 
a Fie of Difcretion He cannot Own. 
§>. 2. Having thus cloy A my Reader with but 
zTafl of Mr. Crejfy, I perfevere in my pur- 
pofe not to fpend or loofe time upon all the 
Reft j partly for the Reafon akeady menti- 
on d, beeaufe 'twould be as well a thankj<ffe, 
as ncedLfie office. Partly beeaufe els under- 
taken (without my Care or procurement) by 


Of Infallibility, 


other men. Nor only undertaken, But elabo- 
rately don too 3 not only by Mr. Whitby^ (and 
by Him very fufficiently,,) But by a Perfon 
of greater Eminence j after whom to fett 
about it 3 would at lead: be juperfluous 3 if 
not Immodef. Partly becaute 1 am ftill dif- 
fwaded both by the Virulence of mine Ene- 
miesy and by the Kmdneffe of my Friends, as 
well as by many my more peculiar and kffe- 
dijpenfable Employments. Laftly becaufe by 
a little Pattern of any ftrong or flight Stuff, 
'Tis both the cheapefl: and eafieft way where- 
by to Judge of the whole Piece*. 

'Ex. S K&L<7&e$bS 
Tltfj 5 u(pa,ojjLCt, 



O R T H E 


On the hethcr fide of 


With a Timely Caveat againft 


Briefly cxpreiTed and applyed in a 


Preached at the Funeral of 
E D W ^ \ D T E r r o 

of Cbejierton in Warxvickcjbire Efq- 

» TiStifjL tyu 

Zj?r tvyv , Xv*a EMfTXON iyZyw NEKPCN. 

Sophocles ov Apt ly. 
O BIOS ***Sw b B I O 2 , XVlx Xvp<po&. 






To my ever Honoured Friend 
M IS - Elizabeth Teyto 
of Chejlerton. 


TO fpeak, my fenje of your many Favours, 
with my reverent ejieem of your Approba- 
tion, and bow inclinable I have been to yield obe- 
dience to your Commands, the greateft exprejfon 
that I can make, hath been hetherto the leaft that I 
think i* due. And now I am jorry I can prove by 
no better Argument, Qat the prefent^ how great a 
deference and fubmityon I think, is due to your 
Judgment, than by my having preferrd it before 
mine own , in permitting that Sermon to lye in 
Common 3 vhuh I had only intended for your 
Incloiure. For though the tbtn£ hath been difind 
by ksttzlperjons cj Quality 3 ' 'jidrs youriei. 3 
yet ihe principal cud cj- my : •■■ nation, is >ic\ to 
gratipe their defires, wbm I could chilly deny 
but to comply with your rtafbas, which I cannot 

Kkk 2 par do- 


* iCor.13.7' 

2 Cor.5.10. 

Deut.2,2. 29. 

The Epiftle 

pardonably refill. The Very piety of your Beafons 
having added to them fo great a power , that what 
was skill in Afpendius, in me would certainly be 
guilt, jhould I (through Avarice or EnVy) referVe 
any thing to my felf 3 by which your charity doth * 
believe I may profit others. 

Indeed considering we are fallen^ I do Yf,bt only 
fay^ into an iron age, but into an age whofe very 
iron hath gather d ruft too, wherein the moft do fo 
live, as if they thought they jhould never idye, 
(at leafi hvd forgotten that they are dying , and 
being dead, muft be accountable far what is don 
whilfi they are living,) it may be labour wellfpent, 
to trig the wheels of their Jen fuality ; and that by 
thrufimginto their eyesfuchjad andjeafonable ob- 
jetts, m may make them confider their latter end. 
It was a cufiome with fome of old, whenfoever they 
intended a fumptuous Feajl, to put a deaths-head 
into a dilh, andferVe it up unto the Table : which 
being meant for afignificant^ though filent Orator, 
to plead for temperance, and fobriety, by minding 
the men of their mortality, and that the end of their 
eating foould be to live, and that the end of their 
living jhould be to dye, and tbe end of their dying 
to live for ever, (for even the Heathens who deny- 
ed the refprraStion of the body, did yet believe 




the immortality of the Soul,) was looked upon by 
all jober and considering guefts, as the whole- 
| iomt(\ part of their Entertainment. Jlndfince'tis 
true, (what is faid by Solomon) that forrow is 
better than laughter, for by the fadnefs of the 
countenance the heart is made better ; where- 
upon the Royal Preacher concludes it better of 
the two, for a man to go into the houfe of mour- 
ning; 1 cannot but reafon within my felf ', that 
when * the heart of fools is in the houfe of 
mirth, whofe cufiomary language is fuch as this, 
[*Come on, let us in joy the good things that 
are prefent, let us crown our felves with Rofe- 
buds before they be wither'd, let none of us go 
without his pare of voluptuoufnefs, let us leave 
tokens of our joyfulnefs in every ftreet, let us 
opprefs the poor man that is righteous, and 
let our ftrength bz the law of juftice,] there can 
be nothing more friendly, or more agreeable to their 
wants, than to invite fuch men to the houfe of 
mourning, and there to treat them with the cha- 
racter of the mod troublefome life of man , 
(which being impartially provided, will ferVe as 
well as a Deatbs-head,) during the time of his 
floating in a valley of Tears. 



Verfc 2 

* Vcrfc 4, 

7, 8, 9,1c 


The Epiftle 

Joh. 14. 1. 


Ifa. $1. 12. 
Mat. 1 0.28. 


Mark. 8.3d, 


Joh. 9. 4. 

Phil. 4. 5. 
* Mat. 2 4. 42. 

For this is ufefull to teach us all, not to be amo- 
rous of a life, which is not only fo fhort, as that it 
cannot be fypt long, but withal fo full of trouble., 
as that 'tis hardly worth keeping. Nor by confe- 
rence to doat on a flattering worlds which is fo 
little f^ be injoy'd,^ its Injoyments alfojo full 
of vexatious mixtures. Again 'tis ujefultoin- 
courage us 3 not to b: afraid of a man that muft 
die, and whiiji he lives can but kill the body. 
Nor to fcruple at the paying that common debt, 
which we owe to Religion, as well as Nature ; 
that God may give us an * acquittance, as well 
as nature : we having received an enfu ranee from 
the infallible undertaker, that the way both to fave 3 
and prolong a life, is religioujly to lole k, or lay it 
down, jigain 'tis ufeful to admonijb us, (after the 
meafure that we are negligent^) to * trade with the 
talent of our time, for the unfyea\able advantages 
of Me eternal , and to do all the work we can, 
becaufe the night Cometh^ when we jhall be able 
to work no more. Latfly it mindeth us, as to be 
doings becauje our Lord cometh, and is at hand, 
fo to be vigilant and watchful , becaufe we know 
not * what hour. In a word ; the more tranfitory, 
and the more troublefome, the life of men foall 
appear to be, by fo much the better will be the 

ufes 3 

Dedicatory. ( 439 

ufesj, ivhich we are prompted to make of its im- 

And h ii re it comes into my mind, to give you my 
thanks by my obfervance of the feafonable counfel 
you lately ^ave me, not to lavifh out my time in 
foaming the adverjaries of truth, ( by way of an- 
swer or reply to their meer im pertinencies and 
(landers,,) but rather to fpend it in fuch practical 
and peaceable meditations, at are likelier to for- 
ward their Reformation. And though it was not 
your opinion that I could &* ufe my time ill 3 in 
writi^continuall vindications of the lately perfe- 
cted doBrines ofjefus Chrifl, but onely that you 
thought I might ufe it better 5 yet my opinion doth 
fo fully concur with yours j that even asjoon as my 
leafure ferVes me to pay my Readers what I haVe 
promised, (that men may learn t$ love God , by 
thinking him hecfrom their Impieties^ and may 
not reverence their Impieties, jo far forth as they 
think them the works of God.,) Ijhall dirett my 
whole ftudieS; as you have charitably advifed* 
And indeed I am the fitter to tak? jfr** Cvunjel, 
becaufe I want a fit enemy with vkun* to combat g 
fence three or four of the ablcft bxtt qun the fields 
and 04 it were bowed to the mull of the things in 
queftion. For though they haVe lately fent out a 



The Epiftle 

Teazer, who (they hoped*) might tempt me to lofs 
of time, not by difputing in any meafure againfl 
a line of what 1 have publifh'd, but only by open- 
ing anoyfome mouth, in a very wide manner 
againfl my perfon, and (which is infinitely f adder) 

* He faith ex'prefl,, i. That what- *g***fi ^ * God too • yet this does 
ever Godforefces, and doth not Ga n ife no mofe than that they are 
prevent, (which x all the wicked- Jjt> J .* J 

nefs in the word) he may be jurtly itomacktul Ifi theiT atHlCtiOnS , 
faid to Caufe. Cp-9 2. 7fc*f Gods , ... , - r 

abfoiute win is the prime caufe, ana like the mettle] om Cynegyrus 
t^^r^ZUl^o. * no particular but this, 'that when 
HKWffrtSW» toHands^Cutoff, he pureed 

not be freed from being the au- fa enem y with hisTctth. J Frin- 
thor of fin,by fuch as acknowledge < % 

his prefcience, p. 9- O that either ted ramphlet comes to me, Jubjcru 

he cannot believe Gods prefcience, , , , A , ^ j a J T*Z~al 

or cannot but Mrw W« ^ Author fotf dtfd ( Otf &J iidwara jDagfhaW, 

lt^^Xor7Cr?o (with your pardon be it fpoken, for 
win the event of fm, j>. 2. '^ ^ handfom in your pretence., 

fa mention the name of fo foul a thing,) ipfarl? 
neither the gravity of my Calling, nor the price I 
put upon my time, nor the reverence / bear to your 
advice, will permit me to anfwer in more than two 
words, (and in thefe I (hall imitate the mojl judi- 
cious Mr. Hooker.) For whereas it amcunteth to 
thefe two things, to wit, his railing againfl God 
as the * Author of fin, and his railing againfl: me 
as a grievous (inner, ( without the offer of any 
proof, for the one, or the other,) To the fir f I jay, 



&j>. 9./.18. 

tO l. 22. /MO. 

with I12. 



No, to tbefecond, Nothing, As for bit blafphe- 
mie* at large, his inconfiftencies with himlelf, 
his frequent confeflions that he is ignorant of 
what heprefumeth to affirm, his impotent flinders, 
his moji unfaVoury fcurrilities , his pique at my 
caflock and my cap, his evil eye upon my Re- 
ctory, and female Readers, (to the honour of 
your J ex , andjbameofours,) iaji of all for his 
impenitency and refolutions to perfevere in his 
Crying (ws^againjl That perfon of all the world, 
whom, next to God, and his ^Parents, he ought 
to haVe had in the greateji reverence, ) J jhall 
leave him to the mercy of one or other of my Dif 
ciples ; who being as much his Juniors , as he is 
mine, may have youth enough to excufe, if not 
commend them y fcr coolingthe courage of fo pru- 
rient and bold a Writer. TSutfor my j elf I have 
determined, fo to profit by what I Preach in the 
following Sermon, as not to leave it in the power 
of every petulant undertaker, to difpoje of my 
hours in altercation. They that Loh^to live long 
before they * look upon the grave, may trifle 
out their time with better pretenjlons to an excufc; 
but I who have lojlfo much already, and haVe hjd 
(as I may fay) jo many Trials for my Life, ( at 
that Bar of Mortality, the Bed of Sicknel^,) 

L 1 1 which 


44* The Epiftle 

which makfs me confider it at aperijhing, and dying 
life, cannot think, itfo much as lawful, to difputc 
it away with an itching adverfary • who, how- 
ever infufficient to hold up his quarrel, is yet too 
reliefs to lay ic down. 

But I proceed to that Subjefl (from which my 
thoughts ha?oe been kept by a long parenthefis) 
of which Hove to be j peaking on all occafions that 
can be offer d * becauje I find fo much in it, of 
which 1 cannot but fpeak. well • and no lefs to the 
honour of his memory* than to the profit and 
pleafure of his furvivers. Be was certainly a per- 
fon, who livd a great deal of life in a little time • 
efpecially dating it (a* he did) from the memora- 
ble point of his renovation. When I confider him 
in his Childhood at the Unherfity of Oxford (/ am 
Jure fome years before you knew him) exciting o* 
thers by his Example* to mind the end of their 
being there ; how ftridt and ftudious he appeared 
throughout his courfe 5 how much farther he went 
before* (in point of (landing and proficiency*) 
then he came behind others, in point of years ; how 
much applauded he was by all* for his publick 
Exercifes in Lent, both as an Oratour at the 
Desk* and as a Philofopher in the Schools 5 how 
(like the brave Epaminondas) he added honour 


1 / 



to his degree, which yet to us (of his form) was 
all we were able to attain ; when I refleft upon his 
progrefs through much Variety of Learning through 
every part of the M2Ltheimticks,efpecially through 
Algebra, the mojl untrodden part of them ; and 
when I compare with all this 7 the great fobriety of 
his temper , his unaffefted humility , and (after a 
publick aberration ) his perfeB return into the \ 
way, out of which (for J ome years) he had unhap- 
pily been f educed ; laji of all when I rememember, 
how whilft nothihg but profperity madefome in the 
world to hug their errour, he hated his /a much 
the more, the more he had profper'd by its delu- 
fion, (which was an argument of the mo ft generous 
and Chrijlian temper,) I think I may fitly affirm of 
him 3 what was f aid by Siracides concerning 
Enoch, that being made perfect in a fhort time, 
he fulfill'd a long time. 

1 do the rather a duty, topraife him af- 
ter his deceafe, the lefs he was able to endure it, 
whilft yet alive. And I conceive myfelfihe fitter, 
to J peak a little in his abfence of his perfections, 
becauje fo long as he was prefent, J only told him 
of his faults. ( fN^ever leaving him at a Monitor, 
until I thought he left them.) For having found 
him my noble Friend, and (which in honour to 

Lll 2 his 



The Epiftle 

his memory , / think it my duty to acknowledge ) 
my Very munificent Benefactor, I could not he 
jo unkind a thing, as not to afford him my repre- 
henllons, (yet jlill attended with refpeCt,) in 
whatfoeVer regard I could think^them ufeful. And 
'twas the mark of an excellent judicious jpirit, that 
he valued me moii for my greateft freedom in that 
particular. Even then when our heads were moji 
at enmicy, (by the over great influe??ce of his Fa- 
ther's perfuajton upon his own) there Jiill remained 
in both our hearts a mojl inviolable friendfhip. 
jind yet the chiefeji injiance of mine, was only my 
often having been angry with what I conceived to be 
a [in i againjl which (by Gods goodnefs bein^fuf- 
fciently convinced) he grew at laji to be as angry J 
as Friends or Enemies could have been. Be had 
impartially confiderd that J acred Jphorifm , that 
to refufe inl\ru£tion,is co defpife ones own foul. 
And he who could not be thankful for beings chid, 
was judgd by him to be unworthy of any honeji 
mans anger, j^or can I imagine a f olid reafon, 
why he was careful in time ^health, to bejpeal^ 
my prefence in time of Sicknefs, (of which you 
are able to be his witnefs,) unlefs becaufe he did 
ejieem me the mojl affectionate perfon of his ac- 
quaintance , by his havim ftill found me the moft 




fevere. To conceal his great failing, (which was 
fo far fcandalous, as it was publick, and apt to 
be hurtful by ibe reverence which many men had 
to his .example,) and only to fpea\ of the beft 
things in him, were rather to flatter, then to com- 
| mend him. But yet as the Scripture hath [aid of 
David, that he did what was right in the eyes 
of the Lord, fave only in the matter of Uriah i King. 15.5. 
the Hittite, fo 1 thinks I may fay of your felf- 
departed, that unlefs it were in that one unbap- 
pinejs , of ingaging himfelf in an ugly Caufe 3 
(which yet he Jenoufly repented, and Jo was fitted 
for that early, but mojl exemplary deaths which 
happily opened a door to his Immortality,) his 
greatejl Vice was but this, that he modeftly con- 
cealed too many Virtues. 

The remarkable manner of his departure did 
mojl remarkably refemble Sir Spencer Comptons 
(a perfon fo fingularly qualified, by Grace, and 
Nature, arid Education, that however his extra- 
ction was highly Noble, / may confidently Jay it 
was the lowejl thing in hwi : ) who dyed at Bruges 
about the time, wherein the man of our dcfires 
expird at Compton. KtWr did I hear oj a more 
heavenly Valediction to all the contentments of 
the earthy than was given by thefe two at their 


446 The Epitlle 

difloluttons. Never yet did 1 hear, of any two 
farewells fo much alike. Never were any more 
admired, by thofe that faw them whilji they were 
going j or more defired, when they were gon. 
How your excellent Husband behavd himfelf\ I 
have but partly related in the conclusion of my 
Sermon. For though I may not dijjemble Jo great 
a Truth, as myjtrong inclinations both to think and 
fpeak of him to his advantage ; yet in my lafi: 
office of friendjbip, I did religioujly fetfojirifl; a 
watch over my tongue, as that I rather came 
fhort in many points of his commendation^ than 
went beyond him in any one. And could I have 
had the poflibility to haVe kept him company in his 
fickjiefs, which I as earnejily endeavour'd as He 
defir'd it* (but his fickjiefs was too fhort, and my 
journey too long, for either of us either to give, or 
to receive that fatisfa&ion^) I might have perfe- 
cted that account, which many witnefles enabled 
me to give in part. 

Having thus farfpoken of him to you, / mujl 
only fpeak^ °fy m t0 others. For fuch as re j eft 
what they deferve, I think it a Tanegyrick fuflfi- 
cient, to make it known they will have none. Ha- 
Vim dedicated my papers to a perfon of 'your In- 
dowments, for whom to approve, is to patronize 




them, I aljo dedicate your perfon (with the hopeful 
particles of your fclf ) to the peculiar protection 
and grace of God. And as the Heirs ofthzt Fa- 
mily ^ which you were pleajed by adoption to makf 
your own j have already been Lords of that feat for 
more than eighteen Generations y ( which I can 
reckon^) fo that the perfon whom I commemorate may 
inherit alfo that otiKt blefling, (as an addition to 
that blejjin^ which God hath friven Him in your 
felf,) confer d in favour upon Jonadab the fon of 
Rechab, [Not to want a man to ftand before 
him for ever,] is no lefs the hopejhan the prayer, 
of him who thinks bimfelf obliged, as well to be, 
as to Write himfelf, 

Your mod importunate Servant 
at the Throne of Grace, 






on thehether fide of 


A SERMON Preached at the Funeral of 


Jldan that is born of a Woman, hath but ajhort time 
to live, and is full of Trouble. 


NOw ye have liften'd unto the Text, Caft 
your Eyes upon the flirine too. For 
that does verifie This, by no lefs then an 
Ocular Demonstration. You fee the Reliques 
of a Perfon, full of honour indeed., but not of 
years ; he having had his December (I may fay) 
in June ; and reaching the end of his Journy, 
(as 'twere) in the middle of his Conrfe. So 
that if I fhould be filent upon the mention only 
of this Text \tMan that is born of a Woman hjth 
but ajhort time to live,] That very Hearfe would 
prefent us with a Vijtble Sermon. 

M m m Yet 


The Vanity of Life 

2 Pec. I. 12* 
*3- 15- 


Yet fomething I mufl: fay, in Honour and 
Duty unto the Dead ; and fomething too, for 
the Ufe and benefit of the Living ; that as Death 
already hath been to Him, lo it may be alfo to 
Us Advantage 5 Thztfome at leaft who here are 
prefent, may go from Hence (when I have 
done,) if not the wifer or more intelligent, yet at 
ieaft the mere cvnfiderate^ and the better Refohed 
for coming hither. I need not be teaching my 
weakffi Brethren, ( what common Experience 
hath taught us^//,) either the Mifery, or the 
fhvrtnefs, or the uncertainty of our Days. But 
yet recounting how many Souls do perifh for 
ever in their Impieties, not fo much by wan- 
ting Knowledge, as by abounding in the Thought- 
lefnefs of what they know, I (hall not fure be 
unexcufable (having S. Peter for my example) 
if I tell you thofe things which you know already. 
An Honeft Remembrancer is as needful, as the 
mod Eloquent lnftruftor to be imagin'd,becaufe 
we do iefs want the Knowledge J than the confede- 
ration of our Duties. S. Peter hath magnified 
the office no lefs than three times together in that 
Epifile which he compos'd a* little before his 
Dijfolution. I will not (faith he) be negligent to 
put you alwayes in Remembrance , though ye hpow 

In 4 Valley of Tears. 

45 1 

thefe things , and be eflablifhed in the Truth. Tea I 
thin&t meet, as long as lam in this Tabernacle, to 
jliryou up, by putttng you in 'Remembrance. Again 
(faith he) I will endeavour that ye may be able, 
after my Deceafe, to haVe thefe things always in 
Remembrance. When I confidcr that thefe 
words were by * Divine Inspiration^ and that 
they were written for our Injlruttion , yea and 
inculcated upon us no lefs than thrice in one breath-, 
mcthinks they tacitely reprove us, for having 
fuch wanton and Itching Ears, as will be fatif- 
fied with nothing but what is New. Whereas 
the Thing that is to us of greateft moment, is 
not the lludy of more Knowledge, but the ma- 
king good ufe of the things we know. Not the 
mrnifhing of our Heads with a Richer Treafure 
of Speculations, but the laying them up within 
our Hearts, and the drawing them out into our 
Lives. Men would not live as they are wont, 
were they fufficiently a mindful that they are 

* i Tim. %* 


Did they but often enough confider, how I JiW 

Jhort a time they have to liVe • how very b often "X"jf£* t 
they are in Deaths, before they dye j how much TtSESi 
their fhort time of life is more Uncertain than J£r 
It is fhort ; how very fhortly they are to render ' 
a drift Account unto the Judge, (I fay not of 

Mmm 2 every 


Lukai $6- 

tit S* *v 

polyb. 1. 10. 

Xfo JWfjy *f Life 

every evil work, but) even of every d /W/* wW , 
and of each unprofitable hour j they would not 
make fo many Demur rs in the important work 
of their Reformation. The uncertainty of their 
Time would make them watchful over their 
ways i that how fuddenly foever they may be 
Caught, (by the common Purfevant of Nature) 
it may not be by afurpriz,e. That they may not 
die with the Fools -Motto, [Non c putaram] in 
their mouths. - 

Now to confider my prefent Text in the 
mod uieful manner that I am able, I mull be- 
fpeak your beft Attention,, not fo much to th6 
Dogmatical, as to the Jpplicatory part of my Me- 
ditations. It being chiefly in my defign,to; (hew 
what Profit we are to reap from all fuch melan- 
choly Solemnities, as by many deep Mourners 
are fown in Tears. What kind of Influences 
and Virtues, from the great hittlenefs of our 
Lives, are to be (lied upon the PraBice and Con- 
duSi of them. What kind of Confetfaries and 
Ufes (hould flow from the one, upon the other. 

1 fhall not therefore wear out my little Time 
in any fuch accurate and logical Jnalyfing of the 
words, as would but ferve to divert you from 
the fcope and drift, for which the holy man Job 


In a Valley of Tears. 


did make them a part of bis Preaching, and tor 
which I have chofen them to be the lubjedt of 
mine own ; but fhall immediately confider them 
as an entire Do&rinal Propofition, exhibiting 
to us both the fr wilt y, and frame of man, and 
the reafon of the one implicitly rifn g out of the 
other. JMcin is torn of a Woman ; there's his 
Frame. Hath but ajhort time to live, there's his 
Frailty. Hath but a fliort time to live, becaufe 
he is born of a Woman ; there is the Reafon of 
his Frailty, from the condition of his Frame. 
Nor is he attended only with vanity , but vexa- 
tion of J pint. As Jacob faid unto r'baraob, His 
Days are Evil, as well as Few. However empty 
of better Things, yet from the Bottom to the 
Tofy ( I mean from his Birth unto his Burial,) 
he is J\epletus wiferiis, fill' d full of Trouble. 

And yet by way of Application, we may re- 
flect upon the Text in a threefold Jntubefa. 

To Man as born of a Woman > we may op- 
pofe the fame Man, as being Regenerate , and 
born of God. 

To the xery flwt life he hath by Nature, we 
may oppofe the life Eternal he hath by Grace. 
And to his fulnefs of mijery whilft he is here 



The Vanity of Life 

a *l£ 3 win* 

Arift. Eth. 
lib. 10. crfj J. 

b Ta /m^» /«• g, 


in the body, we may oppofe his fulnefs of Blifs 
and Glory. 

But nrft let Man be confider'd in hisHypogAo, 
that is, his ftate of Declination, as he is born of 
a Woman, and having zjbort time to live 5 and 
that for this reafon, becaufe he is born of a. Wo- 
man. For 'tis a Maxime in Philofophy which 
never fails, That Generable and Corruptible 
are Terms Convertible. It is demonstrably 
prov'd we muft one day Dj?*, becaufe we did 
one day begin to Live. All that is born of a 
Woman isooth mixt, and compounded, after the 
Image of the Woman of whom 'tis born ; not 
only mixt of the four Elements, but alfo com- 
pounded of Matter and Form. And all things 
Compounded * muft be diflolv'd, into the very 
fame Principles of which at firft they were 
compos'd. Hence are thofe pangs and yernings 
of the flelh and the fpirit, of the Appetite and 
theWilUof the law in the members,and the law 
in the mind j b the one inclining towards Earth, 
from whence 'twas taken, and the other towards 
Heaven, from whence 'twas fent. The truth of 
this had been apparent if it had been only ta- 
ken out of \Jriftotles Lyceum ; but we have it 
confirmed out of Solomons Portch too : for in 


In a Valley of Tears. 


the Day when man goeth to his ■ long home, 
when the grinders ceafe, and the windows be dar- 
kened, and all the Daughters ofMufick are brought 
low j when the fiher cord is once loofed, and the 
golden Tiowl broken, fo as the mourners are iping 
about the greets j b Then the Dufi jhaH return to 
the earth as it was, and the fpirit jball return to God 
who ycoe it. When God himfelf was pleafed to 
be bom of a Woman* he fubmitted to the condi- 
tions of Mortality, and had (we know) but a 
Jhort time to live ; for He expir'd by Crucifixion 
before he was full thirty four, as his younger 
c Brother, whom we commemorate., before he 
was full thirty three. 

Man hatha fbort time indeed , as he is born of 
a Woman, becaufe he is born of a Woman • for 
(as it prefently follows in the verfes immedi- 
ately after my Text) He cometh forth as a d flower, 
and (as a flower) be is cut down. Heflyeth alfo 
as a foadow, and continueth not. And therefore 
Eptttetus did fidy argue the very great ficklenefs 
and frailty of worldly things, firtl becaufe they 
were e made, and therefore had their beginning • 
next becaufe they are made f ours, and therefore 
mujl have a fpeedy End. For if we will be but 
fo juft, and fo Impartial to our felves^ as to ar- 

aEccIef. 12. 

b Vcrf. 7. 

c Hcb. 2. it. 

raign | 

i Oh )fc | ¥ \- 

Sfmt. Homer 
e "Orai TV >«- 

rorot ei'».o 

t»»'£ii to irC\%- 

to? k*»i >.^- 

}*J?, OTI TM» 

ynifjfymi for, 

f Tixioi *"m« 
Ti'$r»xir, i 

yuvi ; fccMf 

M 70 1* 6TI »'l- 

£/>/fl £*c6. 

C4f. 2l. 


The Vanity of Life 

b Gen. 18.27 
cPfal.103.14 i 



e Verf. 19. 
f Verf. 20. 

^ Job 4. 19. 

fcPfal.49- I 2» 
i Ibid. 
^Gen. 2. 7. 

fxilx irg)t *'*.- 

Joofnper at. 

raign our Bodies at the tribunal of our Rcafon, 
they (hall be founds by compofition, no more 
than well complexion'd Duft. a Duji thou art, 
faid God to jidam. b Duji and Ajhes lam, faid 
Abraham to God. He knoweth (lakh the c Pfal- 
mift) whereof we are made, he remembrtth we are 
but Duji. Were it not that the* fpirit of man 
goeth upward, whill\ the J pint ofaBeafi goeth 
downward to the earth, there would be c no preemi- 
nence of the one over the othtr ; for f all go unto one 
place, (as to the Centre of the Body,) All are of 
the Duji, and all turn to Duji again : which fhews 
the vanity and ficknefs of thole mens fouls ^who 
ere£t fuch ftrong and ftately Sepulchers for 
their Bodies, for fear the poor mans Duft fhould 
fully theirs 5 as if they did not remember, that 
Alan is bom of a Woman, and that his very g foun- 
dation is in the duji. Well he may have the more 
vanity, but not the more h underjiandingfor being 
in honour, and may the fooner be ' compard to the 
Hejjts that Penjh. The Protoplaft was k formed 
of the Duji of the ground. And however his po- 
Aterity hath been difttnguifh'd, by itluing out 
from that Fountain through feveral enamels, 
yec their original extraction mull: needs be l c- 
quully vile j (if any thing can be vile which is 


In a Valley of Tears, 

of God's own making.) For All men defcen- 
ded out of the very fame Eve j and fo 5 by He r, 
out of the very fame Adam ; and fo, by Him, 
out of the very fame Earth. 

The days of Man are but few then, on fup 
pofition they are as many as Nature meant hlm J 
and that his glafs is run out without being bro- 
ken, unlefs it be by the hand of Time. The 
whole duration of Time it felf, is but the Non- 
age of Eternity. And therefore JMofes ( as a 
Pfalmifi) fpake very fitly, when he addrefled 
his fpeech to God ; * A tbouj and years in thy fight 
are but as yejierday, when it is paji ; which is in- 
finitely lefs then was yejierday when it was pre- 
fent. And 'tis the fame in effect with that ex- 
preflion of David, the Pfalmiji Royal • who 
laid his Jge was as b Nothing, in refpedl of Him 
who is All in All ; And that (as great as fome 
men dofeem to be tothemlelves and others,) 
Every man is but Vanity at his c beji ejiate. What 
he is at his worji, 'twill be impolTible to exprefs, 
unlefs we (hall fay with David too, that he is 
altogether d lighter than Vanity it f elf. Now if 
a thouf and years are but as yejierday, and as ye- 
fterday when it is paji too, how pott a thing is 
the life of man in companion ? how Jhort, when 

N n n com- 







The Vanity of Life 


b Ibid. 


*«. Sopbocl. 

compared with the long line of 7iW * how no- 
thing, when compared with the Circle of £for- 
nity 9 Tbreefcore and Ten are all the years which 
are allovv'd by a c^Wo/or to a Natural Mans life. 
And though fome are fo ftrorg as to arrive at 
f our f core, yet that Overplus of years is but b la- 
bour and forrow. They do not ifte 3 but linger, 
who pafs that Tropickof their Moitality. From 
after Tbreefcore years and Ten, they are but fur- 
vivers to themfehes ; at leaft theyj^/ them- 
felves ^jwsg ; and their Bodies become their 
Burdens, if not the Charnel Houfes or Sepulchers, 
wherein their Souls as 'twere lye Buried. The 
Septuagint Tranflators thought fit to call it, 
*a *\«w «»*•», and the Vulgar Latin, Eorurn Am- 
plius, which we cannot better exprefs in Englijb, 
than if we call it, their Surflufage of Life $ 
when V^ature in them is fo ftrong, as to Jhoot 
beyond her own tMark. Her Mark is Tbreefcore 
and Tenfxi Mofes himfelf hath fet it right. Or 
place it further, ztfourfcore ; farther yet, at an 
hundred ; the life of man (we fee) is fliorc, 
though it fhould reach the very utmof that Na- 
ture aymes at. 

But how many wayes are there, whereby to 
frustrate the Intentions and Ends of Nature ? 


In a Valley of Tears, 


How many arc there buried, before their Birch? 
How many mens Cradles become their graves? 
How many rifing Suns are fet, almoin as foon 
as they are rifen ? and overtaken with Dark- 
nefs in the very Dawning of their Dayes ? 
How many are there (like the good King Jofias^ 
like righteous Abel, and Enoch, and that lauda- 
ble Perfon whom now we celebrate.,) who are 
taken away *fpeedtly from amongi\ the wicked, * wird.4.11. 
as it were in the Zenith or Vertical Point of their 
ftrength and luftae ? It is in every mans power 
to be Matter of our Lives, who is but able to 
defpife his own. Nay 'tis in every one's power 
who can but wink., to turn our beauty ii to 
Darknefs; and in times of Peftilence, how many 
are there can lookout dead, by an arrow fhot out 
of the Eye into the Heart ? For one finale way 
of coming into the world, how many are there to 
go out of it before our Time ? (I mean, before 
Nature is fpent within us.) Many are fent out 
of the world, by the Difficulties and hardfhips 
of coming in. We are eafily cut 0$, even by eat- 
ing and drinking, the very Instruments , and 
Means of Life. Not to [peak of thofe greater 
(laughters, which are commonly committed by 
Sword, and Famine, (which yet muft both give 



460 j The Vanity of Life 

place to furfetj Death may poflibly fly to us, 
as once to Mfchylus, in an Eagles wing. Or we 
may eafily J wallow Death, as jfnacreon did, in 
a Grape. We may be murder 'd, like Homer, 
with a fit of Grief: Or fall, like Pmdarus, by 
our Repofe ; we may become a Sacrifice, as 
Tbilemon of old, to a little Jeji. Or elfe, as 
Sophocles, to a witty Sentence. We may be 
eaten up of worms, like mighty hfe rod. Or prove 
a Feaft for the Rat s, like him of Me ntz*. A man 
may Vomit out his Soul, 2$ Sulla did in a fit of 
Rage. Or elfe like Coma,mzy force it backwards. 
He may perifh by his jirengtb, as did Polydama* 
and Ail/*. Or he may dye, like Thalna, by the 
very excefs of his Injoyment. He may be Pro- 
vender for his Horfes, like Diomedes. Or pro- 
vifion for his Hounds, like AB&on and Lucian. 
Or elfe like 7*/7» j Hofiilius, he may be burnt 
up quick with a flalh of Lightning. Or if there 
were nothing from without, which could violent- 
ly break off our Thread of Life 9 (znd which be- 
ing z (lender thread is very eafily cut afunder) we 
have a thoufand Inteftine Enemies to difpatch 
us fpeedily from within. There is hardly any 
thing in the Hody, but furnifheth matter for a 
Dijeafe. There is not an Arterie, or a Vein, but 


In a Valley of Tears. 


is a Room in Natures Work-houfe, wherein our 
Humours ( as fo many Cyclops's) are forging 
thofe Inftruments of Mortality, which every mo- 
ment of our Lives are able to fweep us into our 
Graves. An ordinary Jpoplexie, or a little lm- 
pojiume in the Brain, or a fudden rtfing of the 
Lights, is enough to make a man Dye in Health • 
and may lodge him in Heaven or in Hell, before 
he hath the leafure to cry for Mercy. 

Thus our * Hovfrs 0} Clay (as Eliphaz* the 
Temanite did fitly call them) do feem as falfcj 
and as frail, as the Apples of Sodom ; which be- 
ing fpecious to the Eye, did fall to crumbles 
by every Touch. The frame of our building is 
not only fo frail, but ( as fome have thought) 
fo ridiculous, that if we contemplate the body 
of man in his condition of Mortality, and by re- 
flecting upon the foul, do thereby prove it to 
be Immortal, we fhall be tempted to Hand ama- 
zed at the inequality of: the Match, but that to 
wonder at our Frailty, were but to wonder that 
we are Men. Yet fure if IVe, that is, our Souls, 
(for bur bodies are fo far from being Us> that 
we can hardly call them Ours,) are not capable 
of corruption, our Bodies were not intended for 
our Husbands, but tor our Houjes'j whofe Dores 


* Job 4. 19. 
Poma ocul* 
TcrtuI Apol. 


The Vanity of Life 

2 Cor. $. 2. 

a Pfal.po. 9. 
b Pfal.89.48. 

will either be open, that we may go forth, or 
whofe Building will be ruinous, that reeds we 
mufi ; we cannot, by any means poflible, nuke 
it the place of our Continuance j for though our 
bodies ( as faith our Saviour ) are not lb glori- 
ous as the Lillies, yet (faith Job) they are as 
frail. And by that time (with David) they 
wax old as doth a garment, how earnejily (with 
S.Paul) (hall we groan to be cloathd upon ? to be 
cloath'd with New apparel, whili t the old is as 
'twere turning* for whenChriftfhall come in 
the clouds with his holy Angels, at once to re- 
ftore, and reform our Nature, he jhall change our 
vile bodies, that they may be fajhioned likg unto his 
glorious body. But here I fpeakof what it is, not 
what it /k*// be ; though it jhall be glorious, yet 
now 'tis vile ; though it Jhall be immarce fable, 
yet now 'tis fading ; though it jhall be a long life^ 
'tis now ajhort one. 

It is indeed (ojhort, and withall fo uncertain, 
that a we bring our years to an end like as a Tale 
that is told. Death comes jo haflily upon us, that 
we never can b jee it, till we are blind. We* can- 
not but know that ic is jljort, for we c fade away 
fuddenly like the grafs ; And yet we know not 
how jhort it is , for we pray that God will 


In a Valley of Tears. 


teach * us to number our dayes. This we know 
without teaching j b that even then when we were 
born, we began to draw towards our End. Whe- 
ther fleeping, or waking, we are alwayes/^ni? 
upon the wings of Time ; And even this Injiant, 
whilft I am] peaking, doth fet us well on towards 
our Journevs end • whether we are worldly find 
therefore ftudy to keep Life ; or ^Male-Contents, 
and therefore weary of its pofleflion ; the King 
ofTtrrours will not fail, either to meet, or over- 
take us. And whilft we all are c Travelling to 
the very fame Country, (I mean the Land of for- 
getfulnefs, without conflderir.g it as an Anti- 
chamber to Heaven or H?//,) although we walk* 
thither in d feVeralRodes ; 'tis plain that he who 
lives longed, goes but the fartheft way about, zvA 
that he who dies foonejl, goes the neareji way 

I remember it was the humour, I know 
not whether of a more Cruel ,or Capricious e Em- 
perour, to put a Tax upon Child-births • to make 
it a thing excisable, for a man to be bom of a 
Woman, As it he had farmd Gods Cuflom-houfe, 
he made every man fine for being a Man; a great 
Infiance of his Cruelty, and as good an Embleme 
of our frailty , our ftate of Pilgrimage upon 


a Vcrf. 12. 

Job 184. 

X0»7«U yt^W 

«e*>*r. /ft/A 

rf Hunc ^r- 
ver/b tramite 
Omnes co- 
nancur adi- 
pifci. Boeth. 

e Leo Ifau- 

TUS «xereyu» 


The Vexation of Life 


b Euripides in 

C "Ev»p«M»i 
etujrh-) Trivt. 
vov k<*3-' «/Ult- 
&u jSi«r, Xo- 
yi£* tf»v. t* 
^' *V*, file 
tVx»c £itrij>. 
in Alceftidc. 

Earth. For we arrive ac this World, as at a 
for reign and jirange Country ; where I am fure 
it is proper, although not juji, that we pay Tole 
for our very landing. And then being landed, 
we are fuch tranfitory Inhabitants, that we do 
not fo properly dwell here, as tfojoum. All the 
meat we take in, is at God's great Ordinary ; 
and even the breath which we drink,is not ours, 
but His ; (which when he takjeth away, we dye, and 
are turnd again into our Dufi.*) Infomuch that to 
expire, is no more in effeft, then to be honefl : 
to pay back a Life, which we did but borrow. 

And well it were, if it were no worfe : for if 
the life of man were plea / ant, it would the lefs 
difgrace it, that it Isjhort. AJhort life and c a 
Merry, is that which many men applaud. But 
as the fon of a woman hath but a few dayes to 
live, fo it follows in the Text, that even thofe 
few days are/W/ of Trouble. And indeed fo they 
are, in whatsoever Condition a man is plac'd : 
for if he is poor, he hath the trouble of pains, to 
get the goods of this world. If he is rich, he 
hath the trouble of Care, to k ee p his Riches ; the 


In a Valley of Tears. 

trouble of Avarice, to increafe them ; the trou- 
ble of fear , to lofe them ; the trouble offorrow, 
when they are loft. And fo his Riches can only 
make him the more illujlrioujly unhappy. If he 
lives as he ought, he hach the trouble of felf- 
denyals-j the trouble of a mortifying theflejb,mth 
the afj'ettions and lujis 5 the trouble of being in 
b Deaths often ; the trouble of c crucifying him- 
felf , and of d dying daily. If to avoid thofe 
Troubles, he lives in pleafure, as he ought not, 
he hath the trouble of being told, that he is c 
dead whilfi he lives ; the trouble toUhinkthzt 
he murt dye j the trouble to fear (whilft he is 
dying) that he muft live when he is dead, that 
he may dye eternally. Not to fpeak of thofe 
troubles which a man fuffers in his Nonage, by 
being weaned from the breaft, and by breeding teeth - y 
in his boyage and youth, fc>y bearing the yoke 
of fubjedtion, and the rigid difcipline of the 
Rod ; in his manhood and riper years, by ma- 
king provifion for all his Family, zsferVant Ge- 
neral to the whole ; Not to fpeak of thofe 
Troubles which flow in upon him from every 
quarter, whether by Lcffes, or Affronts, Con- 
tempts, or Envymgs, by the $nouifh of fome Ma- 
ladies, and by the loath fomnefs of others ; rather 

O o o then 


Efifi. ad 
Anonym f. 8. 

a Col. ta g, 

Rom. 8. 13. 

b iCor. |l. 

c Rom- 6. 6. 
Gal. 6. 14. 
i iCor. 15. 

e iTim.$.6. 


The Vexation of Life 

A'Oo%U t«- 

Tef ■ntiret. 

Jferod&t. in 
Thalia, c. 43. 


rf 2 Cor.4.8. 
i Occiderceft, 
J vetare cupi- 
I cntcm mori. 
I Sen. in The- 1 


Pfal. $4. 

ePfal. 39.$. 

than want ijiatter of trouble, he will be moft of 
all troubled thzt he hash a nothing to Vex him. In 
his fober Inter vails and Fits, when he confiders 
that he muft dye, and begins to b cafi up the ac- 
counts of his fins, it will bcfome trouble to him 
chat he is without chafiifement jV/hercby he knows 
he is a c Tiaftard, and not a Son. It will dif quiet 
him not a little, that he lives at reft in his poffef- 
fions ; and become his great CroJs y that he hath 
prosperity in all things. Not only the (ling, and 
the ftroak, but the very Remembrance of Death 
will be bitter to him ; fo faith Jefus the Son of 
Sirachj chap. 4 1 . ver f. 1 . 

Thus (we fee) the Child of man, or the 
man who b born of a woman is iofull of Trou- 
ble to the brim, that many times it overflows 
him. On one fide, or other, we all are troubled; 
but fome are troubled on d every fide. Infomuch 
that they themj elves are the greateft Trouble 
unto themfehes j and 'tis a kind of death to them 
they cannot dye. We find King David iofickof 
Life, as to fall into a wifhing for the wings of a 
Dove, that fo his Soul might fly away from "the 
great Impediments or his Body. He confefled 
that his Dayes were at the longefi but c a Span, 
and yet complain'd they were no Jbmer. It 


In a Valley of Tears. 


a Pfal. 6. 6. 

c Vcrf. 2. 

£io Cbrjfofl. 

feems that Span was as the fpan of/ a wither d 
Hand-, which the farther he jlretchetkout, the 
more it grievd him. He was a weary of his 
groaning. His Soul did b pant after Heaven^ and 
even c thirfied for God. And he might once more 
have cryed (though in another fenfe) Wo is me, 
that I am conjiraind to dwell with Mefecky and to 
hiCoe mine habitation among the Tents of Kedar I 
I remember that Chandemus in Vio Chryfojlom, 
compared mans Life to a Feafl, or Banquet. And | m^.p. 
I the rather took notice of it, becaufe the Pro- 
phet Elijah did feem (in fome fenfe) to have 
made it good. Who after afirji or fecond Courfe 
(as I may fay) of livings as if tie had fur fetted 
of Life, cryed out in haft, It is enough • and with 
the very fame breathy defired God to take away, 
for fo faith the Scripture, \ Kings 19.4. He 
went into the Wilderness ( a folitary place ) and 
there he fate under a Jumper (in a melancholly 
pofture) and requefled of God that he might dye, I 
(in a very difconfolate and doleful manner,) 
even pouring forth his Soul in thefe melting 
Accents, It is enough now y O Lord> take away my 
life, for I am no better than my Fathers. And if 
the Dayes of Elijah were full of trouble, how j 
was jfob overwhelm'd, and running over with his ! 

iKing. 19.4. 

OOO 2 



The Vexation of Life 

s Job 6. 4. 

r Job 3. 1,3, 



ilfa. $3. 3« 
t Ibid. 

Calamity ? when the a Ttfmrt 0/ God did fet 
tbemfehes in aray againjl him, how did he b long 
for deftruftion I O ( faith he ) that I might have 
my requeji, that God would grant me the thing that I 
long for ! Even that it would pleafe him to dejiroy 
me, that he would let loofe his band, and cut me off h 
How did he c Curfe the Day of his Birth, and the 
Night wherein he wcu conceived f Let that Day be 
darknejSy let the Jhadow of Death fiain it , let a 
cloud dwell upon itj let blackjiefs terrife it. And 
for the Plight 3 let it not be joyned to the dayes of the 
year. Let the Stars of the twilight thereof be dark ; 
neither let it fee the dawning of the day. And 
what was his reafon for this unkindnefs to chat 
particular Day and Nighty fave that they, 
brought upon him the trouble of being zMan 
born of a Woman : for we find him complaining 
a little after, Why died I not from the Womb ! why 
did I not give up the gboft, when I came out of the 
Helly ? And then for the Life of our blefled 
Saviour, who is call'd by way of Eminence, 
The Son of ZMan ; as I obferv'd before^ that it 
wzsjbort, fo muft I here put you in mind, it 
was full of Trouble. He was therefore call'd 
by way of Eminence, Vir Dolorum, d ^Man of 
Sorrows. The Prophet adds, he wm e acquainted 


In a Valley cf Tears. 


with Grief. For the whole Tenor of his Life 
was a continuation of his Calamities. 

The Time would fail me (houid I but men- 
tion the hundreth part of thofe men, whofe 
jbort time of life hath fcemed long to them, even 
becaufe they have felt ic {0 full of Trouble. But 
enough hach been faid concerning the Doftrin of 
the Text. And it lies upon us now to make 
fome life. 

Firft then let us confider, that if man (as 
born of a woman) hath but zjhort time to live, 
It concerns us to take up the prayer of DaDid, 
that God will teach us to kjjow our End, and the 
number of our Dayes, that we ( like Hezekiah ) 
may be fully certified howjhort our Time is. It con- 
cerns us to take up the refolucion of Job ; AH 
the dayes of our appointed time, inceffantly waiting 
till our change cometh. It concerns us, not to fay, 
with the rich man in the Parable, we will pull 
down our Barns and build greater, and there we will ; 
bejiow all our fruits and our goods : much lels may j 
we fay, with that other Worldling, Souls tak^e \ 
youreafe, eat, drinks and be merry 3 for yeh.iVe Vcri * 9 - 
much goods laid up for many years : for (alas l) 
how can we know, (I lly creatures as we are,) 
but that this very Wjght, yea this very minute, 


The Af fixa- 


2 King.20.6. 

Job 14. 14. 

Luk. 12. i3. 


A Timely Caveat 

Job I. 21. 

Pfal. 59.12. 

* iPet.2. 11. 


either they may be taken from us, or we from 
them .* there is fuch a fadingnefs on their parts, 
and fuch a ficklenefs on ours. But rather it con- 
cerns us to fay with Job, Naked came we into the 
world, and naked jhall we go out of it* Or it con- 
cerns us rather yet to fay with David, that we 
are grangers upon Earth, and butfomany/^W- 
ners, as all our Fathers were : for wihlft we con- 
fider we are but grangers, we (hall, as * Stran- 
gers and ^Pilgrims, abjiain fromflejhly lujis 3 which 
war againji the foul. And fo long as we remem- 
ber we are but fojoumers upon earth, we Jhall 
pafs the time of our fojourmng here in fear. And 
behaving our felves among the Gentiles, as a cho* 
fen Generation, a Royal "Trief hood, anholyJ{a- 
tion, a peculiar Peoplejpe (ball {hew forth hupraife 
who hath called W out ofOarkjiefs, into his marvel- 
lous Li^ln. 

Secondly let us confider, that fwce our Life 
is uncertain, as well tejbort, (inafmuch as we 
know not how fhort it is) it concerns us imme- 
diately, to labour hard in the Improvement of this 
omfpan into Eternity -, to employ our very fhort 
and uncertain time, in making zfeafomble pro- 
vifion againft them both ; I mean, itsjbortnefs^ 
and its uncertainty. For fhall we be Uvifo even 


Againft Procraftination, 


of that, which is fo eafily loft, and of which | 
we have fo very little, and every minute of which 
Liccie does carry fuch a weight with it, as will 
be either a kind of Pulley to help raife us up to 
Heaven, or elfe a Clogg to pull us down to the 
lowed: Hell ? Of whatsoever we may be wart- 
full, we ought to be charie of our Time, which 
doth incontinently penfh, and will eternally be 
reckoned on our account. P exeunt & imputantur, 
the Epigrammatift could fay of his precious 

Now the way to provide againft the Jhortnefs 
of our Life, is Jo to live, as to ^e, to the great- 
eft Advantage to be imagind ; and fo to dye, as 
to live for ever. What Tobit faid to Tobias, in Tobit. 4 . 2 
refpedt of wealth, [Fear not, my [on, that we are 
made poor, for thou haft much wealth, if thou ftur 
God, and depart from all fin, and do that which is 
pleafing in hit fight.] He might have faid as well 
in refpedl of wifdom >md by confequence as well 
in refpeft of long life. For as the fear of the job 28. 28. 
Lord is foli'd wifdom, and to depart from Evil is 
underftandmg ; fo honourable Age is > not that which 
ftandeih in the length of Time, nor that is meafured wifd.4.8,9. 
by number of years, but Wifdom is the gray hair 
unto men, and an unj potted life is old age. To be 



Jgainjl Procra&ination. 


* Rom. 2. 8. 

* 2 Cor. 7.1. 

Phil. 3.1 3 ,14 

* Nemo tarn 
Divos hibuic 
faver. teSjCra- 
ftmum ut 
poifit fibi 

devoted (like ^»tf<0 to the Houfe of God, fo 
as to ferve him night arid day with fajting and 
payer, and not to content our felves with that 
which is meetly lawful, or barely enough to 
ferve turn, (as men do commonly rcafon within 
themfelves,) but to ftudy the things that are 
* mote excellent, to ftrein hard towards * perfe- 
tfion, to forget thofe things that are behind, and to 
reach forth unto thofe things that are before, preying 
on towatds the mark^, for the priz>e of the high cal- 
ling of God in Chriji Jejus, this is to amplife our 
lives, and to ffuftrate the malice of our morta- 
lity ; and as the want of jiature many times is 
fupply 'd in thickjiefs, fo this is to live z great deal 
in the little time of our duration. 

Amplut /Etatis fpatium fibi Vir bonus, hoc eft 
ViVere bis, Vita poffe priote frui. 

As we are thus to provide againfl: the Jhort- 
nefs, fo in like manner we mull provide againft 
the uncertainty of our time. And the way to do 
that, is to diftruft the future, and to lay hold 
upon the prefent j fo to live every hour, as if we 
were not to live the next. Having zjhort time 
to live, our time to repent cannot be long. And 
not ajfured of the * morrow, 'tis madnefs nor to 

Jgainfl ?TocX agination. 


repent today : when we fee many perfons of 
the moll promifirg countenance, and the moft 
profperous conftitution, not only fnatch'd by 
an early, bat fudden death, why fhould we not 
ferioufly confider, that we may be of their num 
ber, having no promife of the contrary, eithe; 
within, or without us i * What happens to any 
man, may happen to every man j every man be- 
ing encompafled with tne lame conditions of 
mortality. 'Tis true indeed, that we may live 
till we are old j but 'tis as true, that we may 
dye whilft we are young ; and therefore the la- 
ter poffibi'ity fhould as well prevail with us for 
zdij patch of our repentance, as the former too 
too often prevails upon us for a delay. Nay if 
we procrafiinate our repentance, in hope of living 
till we are old y how much rather fhould we 
precipitate it, for fear of dying whiKl we are 
young ? ( if yet ic were poiiible to precipitate fo 
good and nece(Tary a work, as 2 f olid impartial 
fincere repentance.) For ae to repent whilft we 
are youngs can never do us the leaft harm ; fo it 
may probably do us the greatefl, to port it off 
till we are old. Nay it may oJ\ us the lofs of 
Heaven, and a fad eternity in Hell, if we defer 
our repentance (I do no: lay till we are old, but 

PPP if 

* Cuivls po- 
teft accidcrc 
quod cui- 


A Timely Caveat 

I» TJf /Jo , ft 

*} o-\«*f Tit 

irw. £ 

Sofbocl. in 

if we defer it) being j**»g, till one clay *&? 
than now we *r*. And (hall we defer it beyond 
to-day, becaufe we may do it as well to-morrowi 
This is madnefs unexprefiible. For as 'tis true 
that we may, fo 'tis as true that we may not. 
Our knowledge of the one^ is juft as little as of the 
other. (Or rather our ignorance is juft as much.*) 
And fhall we dare to tempt God, by presuming 
upon that which we do not know ? Are Heaven 
and Hell fuch trivial things, as to be put to a 
bare adventure t Shall we flay for falvation, as 
'twere by filliping,crofs or pile ? implicitly faying 
within our k\vcs,ifwe live till the morrow, we will 
repent and be faVed j but if we die before night j we 
will die in our fas, and be damn d for ever: fhall we 
reafon within our felves, that though we know 
our own death may be as fudden as other mens, 
yet we will put it to the Venture 3 and make no doubt 
out to fare, as well as hitherto we have done ? 
what is this but to dally with the day of Judg- 
ment, or to bewray our dif belief that there is 
any fuch thing ? It's true we may live until the 
morrow, and fo on the morrow we may repent. But 
what is this to the purpofe, that 'tis certain e- 
nough we may, whilft 'tis as doubtful whether 
wefball i Is it not good to make^r* of hap- 

Agavnft 'Procrajlination, 


pinefs, by repenting fcrioufly at prefent, rather 
than let it lye doubtful, by not repenting untill 
anon l Methinks we fhould eafily be perlwaded 
to efpoufe that courfe, which we are throughly 
convince! does tend the mofi to our Advantage. 

When the rich worldling in the Parable was 
(peaking placentia to his foul, [ * foul take thine 
eafe,] alledging no other reafon, than his having 
much goods for many years • nothing is fitter to 
be oblerv'd, than our Saviours words upon that 
occafion, Stulte, Thou Fool, this night {ball thy 
foul be required of thee • then whofe Jhall thofe 
things be which thou haji provided t However the 
men of this world have quite another meafure 
of wit, and do efteem it the gxezttft prudence to 
take their pleafure whiltt they are young, refer- 
ving the work of mortification for times of y^- 
nefs, and old age, (when 'twill be eafie to leave 
their pleafures , becaufe their pleafures leave 
Them,) yet in the Judgment of God the Son, 
(the Word and Wifdom of the Father) 'tis the part 
of a blockhead, and zfool, to make account of 
more years, than he is fure of dayes, or hours. 
He is zfot, as well as zfinner, who does adjourn 
and Jhift off the amendment of his life, perhaps 
till twenty, or thirty, or fourty years after his 

Ppp 2 death. 


41 6 

sf Timely Caveat 

* 2 King. 20. 

*...& •& S3- 1 

tU 7Tt§* Tit '$ 

%p. Soph ubi 

death. Tis true indeed that Hezjl&ah, whilft he 
was yet in the confines and skirts of death, had a 
* /e-aje ^ life granted no lefs t^m fifteen years 
long ; but he defer'd not his repentance ore day 
the longer. And (hall we adventure to live an 
hour in an impenitent efiate, who have not a /fti/e 
of life promis'd 3 r.o not lo much aslm hour! (hall 
we date ei ter into our beds, ai:c! Jleep fecurely 
any one night, not thinking how we may awal^e, 
whether in Heaven, or in Hell ? we know 'tis 
timely repentance whica muft fecure us of the 
one 9 and 'tis final impenitence which gives us a(fu~ 
ranee of the other. What the Apoftle of the 
Gentiles hath faid of math, may be as ufefully 
fpoken of every other provoking fin, * Let not 
the Sun go down upon it. Let us not live in any 
fin until the Sun l%fon down, becaufewe are* 
far frombeing/ir^we fhail live 'till Sun-nflng. 
How many Prof 'ell ors gotoffleep, (when the 
Sun is down, and the curtainsot the night are 
drawn about them.) in a llateof drunkennejs, 
or adultery, in a ftate of avarice, or malice, in a 
ftate oiJacriledge,oT rebellion, in a ftate of deceit- 
fulnefsj and hypocrite, without the leafl confi- 
deration how jhott a time they have to live, and 
how very much fhorter then they imagine i Yet 


Jgainjl Procr agination. 


unlefs they believe they can dream devoutly, and 
truly repent when they are fieeping, they cannot 
but know they are damn d fur ever, if the day of 
the LordfbAl come upon them at a thief in the ni^ht, 
and care i them nappinv in their Impiecie<. 

Conjtder this all ye that forget Gvdjeaji he plucky 
you away, and there be none to deliver you. Con- 
fider it all ye that forget yourfehes. That for- 
get how few your diyes are, and how full of mt~ 
fry. Conllier your bodies, from whence they 
came, and coi fider vour fouls, whether is it that 
they are going. Coti(ki:r x your life is in your 
breath, and your breath is in your nofirils ; and 
thac<jn the management of a moment, ( for the 
better , or for the worfe,) there dependeth 
either a joyful, or f fad fcternity. If our Time 
indeed were certain, as well tejhort, (or rather 
if we were certain, how fhorc it is 3 )ciierc might 
be fome colour, or pretence, for the pojimg off of 
our Reformation. But fince we kpow not at what 
hour our Lord will come, t lis fhould mightily in- 
gage us, to be hourly fianding upon our * watch. 
Ai d this may fuffice for the fu&je& of our/e- 
cond con fider anon. 

Thirdly let us confide^ that if our dayes, 
which are few 3 are as full of trouble, it fhould 


iThef $.2 4. 
2 let. 3. 10. 

Pfal. 50. 22, 




A Timely CaVeat 

a Ecd.41.2. 

3 Job $. 20, 


c Vcrf. 22. 

d Cufpmanui 
in vitaSigif- 


^M4i *9. 

ferve to make us lefsfond of living, and /<?/} de- 
Voted tofelf-prefervation, and lefs afraid of the 
Crofs of Chrift, when our Faith (hall be call'd 
to the fevereft Trials. * O Death (faith the fon 
oiSiracb) acceptable U thyfentence unto the needy u 
and to binkthat is Vexed with all things. The trou - 
bles incident to life have made the b bitter in 
Soul to long for Death, and to c rejoyce exceeding- 
ly when they have found the grave. If the Em- 
prefs d Barbara had been Orthodox, in believing 
mens Souls to be juft as mortal as their bodies, 
death at leaft would be capable of this applaufe 
and commendation, that it puts a conclufion to 
all our troubles. If we did not fear Him, c who 
can cajl both body and joul into Hell y we fhould 
not need to fear Them, who can dejlroy the body 
only j becaufe f there is no Inquijition in the grave. 
g There the wicked ceafe from troubling : and there 
the weary are at reft. There the Prif oners lye down 
with Kings and Counjellers of the Earth. Thefer- 
vant there is free from his Majier. There is deep, 
and dill filence., nor can they hear the Voice of the 

Mors Bonafi non eji, Finis tamen Ilia Malfrum. 

But we have farther toconfider the threefold 


Jgainfi Procrastination. 


Antithesis, which we ought to oppofe to the 
three Claujes in the Text : tor as man, who is born 
of a woman y hath but ajbort time to Ivoe, and is 
full of trouble ; fo man., as regenerate, and born of 
God, hath a low time to Iwe, and is full of blifs. 
A life /a long, that it runs parallel with eternity j 
and therefore (without a Catachrefis^) we can- 
not ufe fuch an expreftion, as length of time. It 
is not a lon^, but an endhjs life ; it is not time, 
but eternity, which now I fpeak of. Nor is it a 
wretched eternity, of which a man may have the 
priv iledge, as he ib bom of a woman ; but an eter- 
nity of blifs, which is competent to him only, 
as bom of God. And of this blifs there is fuch a 
fullnefs, that our heads are too thick to under- 
hand it. Or if we were able to underftand it, 
yet our hearts are two narrow to give it entrance. 
Or if our hearts could hold it, yet our tongues 
are too jiammerin^, to exprefs and utter it. Or 
if we were able to do that, yet our lives are too 
jhort, to communicate and reveal it to other 
creatures. In a word, it is luch, as not only eye 
hath notfeen, nor ear heard, but it ntVer hath en- 
tred into the heart of man to conceive . Incompre- 
henfible as it is, 'tis fuch as God hath prepared 
for them that loDe him, I Cor. 2. 9. 



The Improvement of Life 

* Phiiip.2.4. 

* 2 Cor. $, 

* VcrL 7. 

If we compare .this life, with the life defcri- 
bed in the Text, it will feveral ways be ufeful to 
us ; for it will moderate our joyes, whilft we 
MfeA ou r dear friends 5 and it will mitigate our 
forrows, when we have /c/l them j for it will 
miiid us that they are freed from a life oimifery y 
and that they are happily tranflated to one of 
blifs % Nay if we are true levers indeed, and 
look not only at our * own intereft, but at the 
intereft of the parties to whom we vow love, we 
even lofe them to our advantage , becaufe to 
theirs. Laftly it fweetens the folemn farewel, 
which our fouls mud take of our mortal bodies; 
we fhall d(fire to be dijfohd, when we czn groun- 
dedly hope we fhall be with Chrifi; we fhall groan, 
and groan earnejily^ to be unc loathed of our bodies 
with which we are * burden d; if we * live by this 
faith, that we fhall jhortly be cloattid upon with our 
houfe from Heaven. We (hall cheerfully lay 
down our bodies in the duft, when 'tis to reft 
in his peace, who will certainly raife us by his 
power, that we may reft and reign with him 
in glory. 


Made good by an Example. 



Hus have I don with my Text, though but 
in the middle of my Sermon ; and but 
briefly coi fider'd it in its Jntithefis, becaufe rot 
pertinent any otherwife, then by affording unco 
Mourners an ufe of comfort. And becaufe I am 
confident, that there are many fuch here, (when 
I confider how many lofles lye wrapt in one,*) 
not only wearers of blacky, but jeriout Mourners, 
whofe very fouls are hung with fable 3 and 
whofe unsffeftid lorrow do call for comfort ; I 
fhall furiiifh you with matter of real joy, from 
the ground and occafionof all your forrows. 

For there is yet another Text, upon which I 
mult give you another Sermon. A Text, I fay, 
whofe matter and form have been dividcdby 
God and Nature. The inward form is afcen- 
ded, to him from whom it came down ; but Hf £**•: 
the outward matter ftill lies before us. And T " V* 
Well may that perfon become our Text, who oi^ioLo. 
was him* elf a /m«£ Sermon \ fince the integrity 
of his Life was truly Dotlrinal, and the refplen- 
dent piety of his leath a very pertinent //plica- 
tion. I am fare Vis well kpowH in another place, 
and therefore 1 Kope 'tis btliexd inifar, that I 
am rone of their number, who ufe to fcatter a- 
bioad their Eulogies upon e\ ery man s H^arfe, 
Q. q q meci ly 


The Improvement of Life 

Eccluf. 44.1, 

f p*e/>r, to <T* 

ej^t' £ \t\oi- 

in Hecubji. 

meerly as cuftomary offerings, or things of 
courfe. Tbofe alone are my jeafons wherein to 
make narratives of the dead, when it may righ- 
teouily be don for the ufe and benefit of the h 
ring. Ye know that Jefus the Son of Sirach 
does fet himfelf folemnly to the work : and that 
with an «m<w*«v /» «v/>« fcftftq Lff *# ^^ f?^^ £*. 
mousmen. Men renowned for their power ; W£# of 
knowledge and learning ; w/e dtfd eloquent in their 
injlruftions. Rich men furnijhed with ability, and 
living peaceably in their habitations. There be of 
them that have left a name behind them x that their 
praifes might be reported, jind Jome there be who 
haVe no memorial , who have perijhed as though they 
had never been, and are become m thouoh they had 
never been born^ and their children after them. But 
thefe were merciful men, whofe righteoujnefs hath 
not been forgotten j!* their bodies are buried in peace, 
but their name liveth for evermore ; for the veovle 
will tell of their wifdom, and the congregation will 
(hew forth their praife. 

Our honour'd Brother now departed (I will 
not fay the unhappy, but ) the now-blefitd Sub- 
ject of this folemnity, as he delerves a noble 
Eulogie, fo he reeds none at all : He being ore 
of thole few of my particular acquaints ;ce, of 


Made good by an Example, 


whom I have feldom or never heard an ill word 
fpoken. But in this one dung, he had the leaft 
refemblance unto his Saviour, who was hated 
by many , defies d by more y and bafely forjaken 
almotU)> all. This is therefore no commenda- 
tion, on which our Saviour proclaims ftfffofc. 
Woe be to you when all menfpeakjvell oj you. Nor 
do I fay that this worthy Gentleman was ill 
fpoken of by none, (he was fure too worthy to be 
fo befrinded by the world,*) I only fay that I 
have feldom or never heard it. And he was fo ' amct 4 ' i% 
much the lefs obnoxious to the difhonefty of the 
Tongue, becaufe (as far as his Quality would 
gi\e him leave) he ever delisted in thatobfeu- 
rity, which mo(\ young Gentlemen are wont 
tojhun. For although his extraction (we know) 
was noble^ud hh fortune extreamly/*ir; though 
his natural parts and abilities were truly great, 
as well as greatly improved by Art and hdufiry^ 
(he having been Matter of many Languages, 
and ( I am fure ) well vers'd in great \ariety of 
Learning,) yet ftili his mod jiy and his meeknefs 
were fo much greater than all the iel\, that (in 
a perfect contrariety to the vain-glorious and 
hypocritical) he ever turn'd his wo-jt fide cut- 
wards. Tne late recir'dnefs of his life made 

Q_q q 2 him 

4 8 4 

The Improvement of Life 

Tltw&t $>, 

\iyiuv i*di 

b<T *>ct^u<tpro- 
tn-Mc — — 

//cm. i\. y. 

* Joh.1.47, 

him fo blamelefs and inoffenfive, that I fuppofe 
it hath ditted the mouth of envy. 

It was no doubt an effe£i of thofe two vir- 
tues, ( I mean his modefty, and his mecknefs^) 
that he fo conftantly obierv'd thac Jpojlolical 
Trecept, James 1. 19. For He, if any man liv- 
ing, wtejwift to hear, but flow to fpeah^ % And 
when he thought it his turn to fpeak. it was ra- 
ther much, than in. many words. As the fpeech 
cfciMenelaiju defcrib'd by homer , fo perfectly 
free were his difcourfesi from the fault oi imper- 
tinence, or fuperfiuity. 

So far was He horn fitting down in the chair 
ofthejcomful, (as too many of -his quality are 
wont to do,) nay fo far hem walking in the 
counfels ofth* ungodly, (from the time that he 
found them tobejuch^) tnat he made it his care 
and cbiefeft caution, ( in his later years more 
efprcially,J not fo much as to fiand in the way 
of firmer s. 

For as much as /could judge of him, (who 
had the happinefs to know him for many years) 
he- was a true hathanael, * an Ifr ae lite indeed - } 
who, t ioug 1 he had mar y lmp< rfcflions ) as one 
who Was born of a Woman 3 yet he had fure no 
guile, as being alio regenerate, and bom of Gcd. 


Made good by an Example 


Vcrf. 4. 

Methinks / hear him now fpeaking to all that 

knew him, as Samuel did to all IJrael ; / h*U J*"* ,2> 

walks^ before you from my childhood to this diy\ 

I Behold here I am, witnejs aqainfl me before the 
Lord ; whoje Oxe ha'Ve Itaktn J 07 whoje Ajs haVe 
1 taken f or wham \ttP0i I d fraud: d i whom have 
I oppr (Jed I or of whoje hand hxve I r< cciVed avy 
bribe y toblihd mine eyes threwuh, and I will re- 

jlore it z To which mechinks I here the Anfwer 
whicjh was made ro Samuel in the next verfe 3 
thou hafl not defraud, d, nor opprefj d \tf % 

TV this that ipcakb a man right h*ejt 9 which 
is a vobLrTkW, than right honourable • chough 
I may fay very truly; that he had many due 
titles ot hon$m too. For not to fpeak of his 
Ave (iorsy wiio came in hether with the ( on- 
quei\, aid that from the City Fctiou in France, 
(from whence they derived the name ofPcyto,) 
I think it more for his honour, to have been ma- 
ny ways * good 5 to wit, a good Husband, and a 
good Father 1 a good Mafier, and a good Friend^ 
a good i\eivhbtur, and a good Land lord 5 a goo.: 
Chrijiian, and a good J^fam- And, which is a 
fign of more goodnefs than all the rel\, he never 

j thought he was lood enough ; cfpccially in the 

! ^yi 3 an.i the two /. (J particulars. 


■S»**-5-WUJJ_J J- SB 


Xfo Improvement of Life 

It is an excellent ingredient in that religious 
eompofition ,which he had iVnt before him to blefs 
his foul ,and lert behind him in memory to perfume 
his i\W*e too, that ha\ ing been charged with a 
debt, (whether by his Fathers lal\ will and te- 
ftament, or by the condition of the times, or 
by both together,) he was ever in (cme pain till 
he had pnd that debt, or it Icaft had made pro- 
vijtontor it; becaufe until he had don jujiice, 
he knew he could rot fo well jhew works of 
mercy ; and that wa^ doubtlefs a pregnant to- 
ken of walking humbly with his God % The three 
grand Duties which God requires, in the jixth 
Chapter of Micah, at the ninth verfe. 

The end of Guilts coming into the world, 
was to mak,e us Ifoef overly, righteoufly, and gedly 
in this prefettt world. (Tit. 2. 13.) the firft im- 
plying our whole duty towards our fe foes, the 
fecond towards our neighbour, the third cowards j 
our God. That extraordinary perfon, of whom 
I fpeak, doth feem to me, as well as others, to 
have reached thofe ends. He was fo emincrtly 
fober, that I believe he was never known to have 
fmn'd againft his own body in any kind ; fo 
eminently righteous, that (as I faid) he was in 
pain, till he had rerdred tottery man his due. 

Made good by an Example. 


Being (ofuber, and fo righteous i he is inferred Co 
have been fo godly too^as to have liv'd in oppo- 
ficlon ro thofe profe(fors of Cbnfiiamty , who 
having a form only of gvdliucjs, deny the power of 
it- y tor give me leave to tell you, wiac is not 
every day covfidt rd, The mol I material part of 
godlinifs, is moral bonejiy. N">r was there any ? 
thing more confpicuous in the holy lite of our I 
blelled Lord. The fecond Table is the touch- ! 
^one of our obedience unto the firji. An\ to 
apply what I fay unco the hor.oui ib!e perfon of 
whom I fpeak, we may conclude him to have 
lived the life of faith, becaufe we find him to 
have dyed the death of the righteous. 

To pafb on therefore towards his death, as 
the fitted transition unto hi* fori*/ j /am en- 
abled to fay of him, (by fuch as were eye and 
ear witnelles,) that he abundantly in joyed [that 
&*«,«ci^ chat happy calmnefs of death, which the 
Emperour duguflut was wont to pray for. I 
fay he injoyd it in both acceptor?* o£ the word, j 
For firil however he was {kL of a hurnimVt** 
v r. (w ich carried him up. like Elnu, in a 
fiery Cbarioti) vet he had this rare happii efs 
which is the pri • Hedge buc of few, that he even 
injojed his whol dfafe, without the lead: taint 



Num. 23. 10. 

4 88 

7he Improvement of Life 

King. 20.1. 

of dtliration. That knot of union betwixt his 
body and his foul, was not violently brokgn> but 
very leafurely untied ; they having parted like 
two friends } not by a tudc falling out, but a /<?- 
ring farewell. Tiius was his Euthanafia in the 
/Tr/J acception of the word. But tie had it much 
more> as to the fecond. For 

Two things there are* which are wont to 
make death terrible. The fijrft is fuddennefs^ 
the (ecofidj fin. He was fo arm'd againft the 
firji, that he did not only take care for the fetting 
his outward houfe in order, that nothing in this 
world might crafh his flight towards abetter; 
but alfo feu for the Divine, to imp the wings of 
his devotion; and farther told his Fhyfieian, 
that God hadfent him hufummons ; io well was 
he arm'd againft thefirjl of thofc Fbobera, and 
that by the help of our Enghfh Litany, which 
prompts us to pray againjl judden death; and 
which he commanded one of his fervants to 
affijl him with upon his death-bed, bellowing 
upon it (when he had don) a great deal of holy 

Again^ fo well was he prepared againft; the j 
fecond, that for the tendemefs of his confc'teice, j 
and his deep refentmentdi allhisfiu^ thuje of \ 

the ' 

Made good by an Example. 

4 8 9 

the times more efpecially, in which he deplo- 
red his unhappinefs that he had had a great jhare 
(till God was pleas'd in much mercy to fhew 
him that errour of his judgment, by which the 
errour of bis prattue was bred and cherifh'd ;) 
Next for his hatred ofbimfelf in remembrance 
of them, (though we may fay, that in compari- 
fon with many others alive and dead, he had 
kept himlelf unfpoxud from the world ;) Then 
for his ftedfaft: refolutions of better life, of ma- 
king ample jatisfattion for every ill that he had 
don, and fo of bringing forth fruits * worthy of 
repentance, (if God (hould be pleas'd to inlarge 
his time;) and lal\of all forhkjollicitude, that 
all bis * family might live in the fear of God, 
and redeem thofe opportunicies,which he feem'd 
(unto himfelf) to have fometimes lojl, or neg- 
IcRed • I lay, in all chefe refpe&s, he appears to 
me , (as well as to other j,) a more than ordinary 

But fomemay fay, thatyi^perfons are ever ob J ca 
forry for their fins ; but it is many time zforrow 
fqueez'd out byfickntfs. And as foon as they 
recover, they do relaps too. 

To which I fay, that though 'tis often fo in Anfw - 
others, yet in this exemplary Chriftian it could not 
be fo. For R r r Firil 

Jam. i* 27 

* Luk. ; I 




The Improvement of Life 

*iThef.5.2 2 

Prov. $. 8. 
* Mat.20.9. 

* Cito igno- 
fcit Dominus 
quia cito illc 
Ambroj. in 
Luc, 29.43. 

a 2Cor.$.i7. 
b 2Cor. 7.9. 
c Phil. 3. 14. 

t/ v5ro/*e4r*f 

Mat. 24. 13. 

Firft it was a mark of tiisfincerity^ that he 
look'd upon his failings, as through a ZMicro- 
fcope ; which made them feem nearer, and very 
much greater than they were. He warn'd all 
thofe who ftood about his fick bed, to beware 
of thofe fins which the world calls little 3 and 
of the no- little fins which the world calls none ; 
yea from the very leaft * appearances and oppor- 
tunities of fin. It was his own expreflion, that 
all therms of bis former life did eVen kickjn his Very 
face ; yet he remembred the * labourer, who 
went late into the Vineyard, and was rewarded. 
He alfo made fome reflections upon the * thief 
on the crofs ; that his faith might (leer an even 
courfe,, betwixt the Scyila of defpair, and the 
Charybdis of prefumption. 

Secondly, It was another good token of his 
fi.uerity, that he was not meerly a death-bed pe- 
nitent > whofe repentance too too often is but 
[a \»v»xa7*' x^»»] ajorrow according to the world, but 
(as divers perfons can witnefs) he began the 
great work in his time of health ; fo as his fick- 
nefs did but declare his having been a a new crea- 
ture by b change of mind, and that he did not fall 
back, but c prefs forwards towards the mark, 
and perfeVere in fo doing unto the d end. 

Made good by an Examplt 


Thirdly, 'Tvvas another mark of his fivcc- 
rity, that he infixed on the nature of true repen- 
tance, which (till importeth an amendment, and 
reformation of life. Nor had he a willingnefs 
to recover his former health, unlefs to the end 
he might demon fir ate his renovation, by that care- 
fulnefs, that fear, that indignation, that Veht- 
ment defire, that x>eal, yea that revenge, which 
S. /W hach recorded as the ejfefts of a gW/y 
forrow in his Corinthians. Abhorring and deplo- 
ring thole defperate notions of R epentance , 
which the world is lb commonly miltaken in. 

Fourthly, 'Twas a comfortable token of his 
fincenty, that he was obfiinate in bis Prayers, 
againlt the precept of his Fbyfician j and reiolvd 
to pour out his foul, though to the prejudice of 
his body. As it he were pioufly ambitious of 
being too fttans for his own infirmities : when 
a reverend Divine (who was (landing by) would 
fain have don that office for him, at leail as a 
Deputy to his lungs only;- that he might not 
ipend hh few f pints as yet lefc in him ; he made 
him this refolute, and hafty, but pious anfwer, 
that wbilfi a Tongue was in his bead whereby to 
fpeal^, and whilft be bad breath in bis body to nwVe 
and animate bis Tvngue, and wbilfi be bad lunis in 

Rrr 2 bis 


The Improvement of Life 


hisbrejl tofupply his breath, he would Jhew forth 
the goodnefs and the glory of God, who had been 
fleas d to do fo great things for him. And in a 
merciful Anfwer to all his Prayers, which he 
continued to the amazement of all that heard 
him, ( after fome conflicts which he had had 
with the ghojily enemy, to make him happier in 
a viftorious, than he could poflibly have Been ki 
an untry'd innocence,) God was pleafed (very 
fignally) to reveal himfelf to him, to J peak peace 
unto his Confcience, to fill him inwardly with joy 
in the Holy Ghoji, to give him fome glimmerings 
and fore-tajts of the glory to be repealed. That 
I may ufe his own words, (which, as he came 
out of a Trance, he was heard to fpeak,) he had 
a raipijhing glimps of the ISeatifick. Vijlon ; mean- 
ing thereby ( as I interpret ) that God had re- 
freshed his drooping fpirits with his unfpeak- 
able comforts ; faying unto his foul ,1 am thy 
Jafoation,oT this day fahation is come to thy houfe. 
So that now being plac'd above the level of 
temptations , and exempted from the fear of 
what the * red Dragon could do unto him, he 
cheerfully lifted up his head, and fixt his eyes up- 
on Jefus, the author andfinifher of his faith, and 
for the joy that was fet before him, expected the 


Made good by an Example. 


Advent of his death, as of a very dear friend. 

Fifthly, It was another great fign that his 
heart wM right towards God y and therefore not 
treacherous to himfelf, that he extended his 
care to the fouls of others, with as true a cha- 
rity, as to his own ; exhorting one in particular 
againft the loVe of this world ; charging another 
to be watchful againrt intemperance ,and debauch-, 
exciting a third unto frequent and ferment prayer. 
I do but mention the feveral fubjefts, on which 
he treated like a Divine. To all his fervants in 
the general, and to three of them in fpecial , 
(for his words like * Manna in the wildernefs, 
and the Jpojiles * doal, were difcreetly proportio- 
ned to every one as he had need , lb as they who 
had molt of his Deathbed inftrudtions had no- 
thing over , and they who had leajl had no lack,} 
7 fay, in general, and in fpecial, he was by his 
precepts, as well as practice, (even as righte- 
ous * Noah} a true Preacher of Repentance. Nor 
did his care end here. But 

As it were in imitation of good old Jacob, 
before he was gather d to his fathers, he gave a 
blejjing to all his children. And farther gave it in 
charge to his virtuous Confort, whom he wor- 
thily efteemed his dearer J elf, (and of whom he 


* Exotic. 

* 2 Pa. 2. 5, 

Gen. 49. 


The Improvement of Life, &c. 

* Mat. 2$. 

* Eccl.49. 1. 

Heb. 12. 22, 

Rev. §. 13. 

alio requefrd pardon, if by Any crofs word he bad 
ever grieved her,) not to educate his children, fo 
much to learning and other accomplijhmentSj as to 
the knowledge, and fervice, and fear of God. Nor 
was it a little to his advantage, that he was 
careful to have them feafon'd with thofe his 
lafb Principles, which by his later experience he 
found the heft. 

Not to be endlefs upon the fubjeft, (on 
which it is difficult not to be long, and yet im- 
poffxble to be tedious,) he was briefly all that, 
wiiich I pray God of his mercy to make us all. 
That whensoever he fhall appear unto us, in 
death, or in judgment, we may be found, like 
wife * Virgins^ with oyl in our lamps. And that 
together with this our Brother, (whofe remem- 
brance (like that of * Jojias) will ever be fweet 
unto us as muftck^ at a banquet of Wine^) we may 
be joyned in Corifort with the quire of Angels, 
and with the general Jffembly of the Fir jl- born 
which are written in Heaven, and with the fouls of 
juji men made perfeSi, Tinging Hofanna's and 
Hallelujah's, to him that fittetb upon the Throne, 
and unto the Lamb for evermore, 

F I :\ I s. 


V I R 

Explorata Integritate, 
Gravitate morum frm&oa 
jinnumetandm Patnbus • 
Scientiarum lumen omnium, 
Suvraque faentiM eminens 
liumilitate Jumma : 
Innocenter dottus, & 


De Cbcjlerton in Agro Warwicenfi 
A R M I G E R, 

Ex Jntiquo PlCTAVORU MJlemmate griundiis^ 


Equitis Aurati 
Villus Unigemtus: 

Uxorem duxit ELIZJBETHJM 


De Compton - Mordake in ccdem Jm 
E.juitu Akrafi 

Filiam Unigenitam : 
Leftifpmam pariter & Dileftijfimam fceminam. 


Cornpar Conjugium ! 

Cujus exfelici Copula 
ManaVit fexus utriufque Trias, 

Altera Filiorum y Edoardus, Guiliclmus, Francifcus, 
Altera & Filiarum, Elizabctha, Catharina, Margareta, 
Patrisfimul^ & Ma'rtt Ecljpa : 
Virorum & Fosminarum olim Exemplaria. 

Proh Dolor [ 
Tant£ FamilU & Virtutis Injlauratorem brevem 9 
Primo velut in Molimine fat if cent em • 
In ipfo a tat is fiore decuj'Sum y 

Tamen Querelarum define. 
Qyippe facuh pert* fits y Matum C$lo 9 
Et pr<epropera laboram Maturitate, 
PerfeBionem viU cum Immortalitate commutavit 9 
Anno JEtatis fupra XXX m currente Tertio, 
Salutit Reparat* M D C L V 1 1 1. 
VIII°. Calendar VII brcs - 

Aaima^ Cbrifii appetentijsima^n Cbrifii premium evohvit* 

Coelorum^ qui dudum afcenderat 9 tandem In cola : 
Corpus recltnavit in Pulveris Dormitortum^ 
Sic etiam Cbrifium infiepulcbro qu<zritans. 
TelUris farcinafubter tellurem depofita ; 
Incolumes reliquUfub Domini cuftodia. 




O F 


A Dam ^ Sul)e8ed even in In- 
nocence to a threefold Law. 
Pag. 2 04. 

Affliftion, Neceffarjtoall,p.^, 
94. A Mark of Gods Favour, 
p. 102, # c. 107. 129, &c. 
The j ly the beaviejt on Gods 
oven people, p. 134,137, * 39 > 
140, (TV. 4^8. 

Antiquity ,CoiwW i» Art and Na- 
ture, p.349>35o.ifl Polici,and 
Religion, $51, 352. The pre- 
tenfe of mop heretic 'hMf >35^- 
f£<tf fo be prefer* d which u near- 
efi the beginning, ibid, provd 
h hftances, 3^0 1 361 • The 

onlj reafon of the Secejion of the 
Church of England from the 
Church of Rome, $6 2, 56 3.&C. 

Apoftlcs, Drfcrib'd in their bafeft, 
and beft efiate, p. 314, 315. 
Their dqualitj, 3^8. 

Authority, Divine in the profane ft , 
p.2ll,2X2,2^o.Not to be cen- 
furd bj the People, 213. How 
it differs from Power, 248. To 
be reverenced in the wcrjt,#in 
the befi of Mankind, 1 48,249, 
Submitted to bj Chrift, p. 29 3, 


Biftiops, Neeefiarj to Monarch), 
S f f jxjj^. 


p.i 8,19520. Chief in their own 


Ceremonies, Their ufe, and In- 
nocence, ajjerted by all Prote- 
ctant Churche^and Mr .Calvitiy 
p. 205, 206. 

Councils, Their dependence on the 
Pope, p. 41 2,(?V. One out of 
all nations never 8^418,419. 
Many of them re]eS each other, 
420,421 j&c. TheDoBrineSy 
and Practices of the Papi(ls con- 
demned by not a few of them, 

Clergy, Their Profperity the Lay- 
mans Privilege, p. 1 7,1 8. 

Charity, To enemies npon the Mo- 
tives of generofity, p.28,2?. 

Chrift, why he needed a Conformity 
to the law for uncle anne[s,p. 275, 
2j6,&c. his prefentation, 278, 
&c. Haw to be prefenttd by u^ 


Chriftian, Wherein his Bravery 
confifts,p.6^6\. how a di fir ace 
to Chriftianity, p. 1 5 3 ,i 5 4. and 
how a Glory, p.i6 5,166. fbould 
prefs after PerfeB ion, 323, 32 4. 

Church, The rightful Power re- 

.. duc'd to four head*, p, 196)197, 

&c. The neceffity of its Autho- 

rity, 199, 200, &c m For the 

ending of ft rife, %\6, 2 1 7., 
Conference, unaffeftedly tender, p. 

Consideration of how great ufe , 

451, &c. 
Controverfies,T$<r/V unfeafonable- 

nefs,4$ 9 ,&c. 
Cuftonie, How the fame from God, 

and Belial, p,2tf2. 


DeaLth,often to bethought of,p.^6, 
437, &c. deferable, p.^67,&c. 
478. An Tnjiance of an happy 
calmnefs of Dtttf^p.487,488. 

Deliverance, Compared to the day, 
p. 1 6, 1 7, &c. fhould be anin- 
f or cement to change of life, p. 2 3 . 

Defpair, Good, and Evil, p. 88, 
89, 6v. 

Devil ,. How Instrumental to our 

Divorce, Why onh permitted by 
Mofes, p. 3 5 3 ,3 5 4. Allowed by 
thePapifts, contrary to the Law 
of Chrift >p.$$i,3$2. 

Drollery, itt dangerous Tendency to 
Profanenefs, p. 3 3 5 , &c. 338, 


Enemies, Not' to be infuledover, 
p. io> 

The T A B L B 

p. 10, II. tut rather obliged , 
p. 27, 28. 
England 5 Characters of its ft ate be* 
fore bis Majefties Re ftauratior., 
p.12,13^^ p.43 5 44 J CTf. p. 
58,59. p. 145?. The Kings 
thereof Ahfolute^ 385. How by 
degrees incroachtd on by the 
Pope, 3 8^387. 

Faith, How in mam who think they 
want it, p. 90. Is Victory over 

Fortitude* Wherein it ftands, p. 

Fear, How ufeful, p.83,84, &c. 


God, How the Author of all our [uf- 
fermgs y and the fole fupport in 
them, p. 161, I<52, &c. To be 
ferv'd with the be ft of what we 
are or can, p.281, 282,CrY # 

Gofpcl, How fpread through the 
mrld, p.3i5^i£,£?7. 

Gratitude, IaGenerofity, p. 31, 
32. Motives to it tn England, 



Half-Communion, Its Rife, p. 
358,37^,377. How contrary to 
Scripture, ibid. 

Hierarchy, Twofold, Ctvils well 
M Ecclejiaftical, p. 2 1 2 , & p. 

Humility , Is proper feafan 9 p # 
36. Motives to it, p. 2<59, 
170, &c. 


Ignorance, aggravates as well m 
excufe^p. 37, 38. 

Impunity, thegreateft punifhment, 
p. 132,133. 

Impurity, Legal aType of Origi- 
nal Sin, 26 5 , 26 6 9 

Infallibility, The chief Foundation 
of all Popify Errors-, 357,401, 
402. Acknowledged to be In- 
communicable to any Church , 

Ingratitude, /;; chief AwravatU 

Indifferent things , what Imi of 
necejsity they acquire to them- 
felves 3 andhow, 202, 2o3,CV. 
289, 290, &c. 


King, His Prerogative the People 
Privilege , p. 1 6 ,1 j. Hifri^'t 
of calling Synods, 197, 198, 
&c. His prefidtng in 9 and over 
them, 209,210. Hw Divine 
Inftitution, and Supremacy p. 

S f f 2 22;, 


223,224, &c. ddp.258. 


Lawcs, Their Original Inftitution 
threefold , p. 203, 204, &c. 
Bind the Conjcience though of 
Humane Inftitution, p. 208. 

Learning, 2 he Vfefulnefs and 
Necejjity of that which is hut 
Humane, p. 304, 3055 &c. Its 
Infufficiency without the help of 
the Divine, p. 31 3 , 314, &c. 

. Its right imployment, p. 331, 

Life, Its jbortnefs, p. 45 7, 458, 
4^2, 463. Its uncertainty,^ 9, 
473. and Frailty, \6 1 . Its vex- 
ation, \6^,^6^,&c. Motives 
to, and the Method of Impro^ 
ving it, $.470,471, &e. This 
life compared with Eternity, p. 

479, 4 8 °- 


Magiftrates , Their Ordination , 
p. 232, 233, &c. ad p. 244, 
Their Subordination, p. 245, 
24^, &c. 

Man , Motives to hie Humility 
from the bafrnefs of his Matter, 
p. t6j, 26i,&c. All equal in 
what refpeBs, p. 270, 2ji,&c. 
Hk twofold Original, 454,45 5, 
&c. I 

Marriage, Its Primitive Inftitu- 
tion vindicated, p. 352, 354. 
When fir ft denyed to the Clergy, 
P« 358, 379. Contrary to Scri- 
pture , and the pradtfe of the 
Apoftles, p. 3 8a. 

Mercy, How Gods chief eft Attri- 
bute, p.77,78, &c.n6,ilj. 

Oath, How it differs from Gods 

Word, p. 110,111. 
Obedience, toMagiftrate, a good 
* work of the fir ft rank, p. 21 1, 
212. In things indifferent, 


Obligations, ceafe to hind in three 
Cafes, p. 115. 

People, Not the Original of Go- 
vernment, p. 233, &c. and 
p. *43,2£4,&e. 

Vettec\ition,Compar'd to the night, 
p.12, i^.&c. 

Peftilence, How much worfe than 
War, p. 149,150,151. Tends 
the mo ft to Humiliation, p, 1 5 7 . 
Ever laid on by an hand from 
Heaven, p. 162 , 1^3. 

Popes, Many of them confef\edly 
Heretical^ p. 371, 372, 40^ 
411, 412. The Original of 




their Supremacy p. 359,35$, 

3<<7, &c. Primacy of order 

allow 9 d to them, ^67 ,169. 

Prayer, in an unknown Tongue, con- 

to Scripturey and the pra- 

fe of the Primitive Churchy 

p. 378, 37*. 
Preaching, Its Different EffeBs, 

p. 320, 32 1 

Prxccprs, Difference *twixt them, 
and a hare Permifjion, p. 3 5 3. 

Pride, How inexcufable tn man % 
p. 258, 25?. 

Pricft, His Duty, p. 325,325, 

Promifes , 0/ GW Conditional js 
his ThrcaiSy p. 1 1 3, 1 14. 

Profperity, Jr* prooerufe, p. 25, 
25, &V. Jtt dagger, p. 33, 
34^ 35- bs proper feafQn^.fo, 
C7V. /f; mtf chief, p. 51, 52, 
d>7. /;y dignity p. 5o, 5l. 

Punifhment, /tt threefold Endy 

p. 128, i2?,c?v. JFW r£^. 

mendmentof Offenders, p. 1 30, 
&e. For the benefit of others , 
p. 134,6V. For thefatisfacli- 
on of the in)ur y d, p. 139, &c. 
fignificant of the //# , which it re- 
vengeth,p.HJ> 1 48. 

Purgatory, It? Original, p. 358. 

Purification, of the Virgin, p .2 5 p, 
250, &c. 


Rebellion, Afpecirs if Sacrilege , 
p. 241. 

Reformation, /r; proper Seafony 
and Reafons of tf, p. 31, 32, 
&c. 5i,52. The Moderation 
of our< from Rome ,0.212,213. 
Chiefly from the Court of Rome, 
p.^S.Itscaufes, p^Sz, 383. 
Wiped, p. 387. 

Repentance, In what fenfe apply d 
to God, p. 1 09 . JErr/a m ***;* it 
works Miracles y p. 115,117. 
Not to be defend, p.a84,472, 
&e. With the danger of defer - 
ring it, ibid. Jd p. 478. Five 
Tokens of a fmcere Repentance, 

p. 490.491,4*2,^. 
Rome ) Its Church a particular 
Church, and younger than Jeru- 
falem, &c. p. 355. Confefs'd 
bj its Champions to be corrupt in 
point of Doctrine, p. 373. And 
PraBife, p. 382, 383, 399, 
400, 405. Is in nofenfe Infal- 
lible, p. 403, &c. ad p. 407. 

Schifme, On whom to be char£d y 


Scripture , Tran/lated into Mo- 
ther-tongues, p. 377, 378. 
Sermons, The Danger of IdoU- 


The T A B L E. 

zingthem y p. 321, 322. 
Severity, The mercy of n y p. 1 00, 

loij &c. p. 107,131,132, 

&c. 14,6. 
SinJVorfe than the fuff Wings y which 

it produceth y p. 1 3 1 , 1 3 2 , &c. 

p. 1 5 8, 1 5 9. How vile it makes 

w y p. 267. 26$* 
Subjefts, Their Obligations toobey 

Magiftrates tfpecially the Su- 

preaw, p. 233, 234, &c. Ad 

p. 258. 
SuffHngs, Hovt comforts, p. 160. 

&c. 164. 165. 
Synod, Its power y andproper wori y 

p. lyly&c.adp. 218, 


Thankfgiving, Wherein it Confift$ y 

p. 24. 25.70. 
Threats , In all times needfully 

p. 83. 84. &c *Two forts yunder 

oath, and word only y p. 108. 
lop, &c. 

Tongue, Of what Importance in 
Religion y p. 333.334, &c. 

Tradition, Vni'verfal the Rule for 
foods to make Canons by y p.2 14, 
^ 2i5,C7V. 

Tranfubftantiation , When it be- 
gin* p. 358. 374. Impoflihle, 

Vidtary, The End of it is to oblige, 

p # n. 27. 28. 29. 
Virgin , How Mary could need a 

Puri fiction, p. 27 2 . 273. 275. 
Univerfities,77w> ufe y and abufe y 
P. 337. 338. 


Wit, Being FnfanBifyed is Mif- 
eheivous y p. 338.33?.